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PBIWTIWG .  BIWOINO 

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THE 

DIVINE  theory; 

A  SYSTEM  OF  /^'" 

D  I  V  I  N  I 

FOUNDED  WHOLLY  UPON  CHRIST; 

WHICH, 

By  one  Principle,   offers  an  ExpirANATiorl 

OF  ALL  THE 

WORKS  OF  GOD. 


By  JOSHUA  SPALDING,SALEM,MAS3ACHUSETTS; 

Minister  of  the  Gospel  of  Jefus  Christ. 


IN  TWO  VOLUMES.— rOZ.  /. 


**  I  aopHcd  mirve  Heart  to  knaw,  and  to  search,  and  to  seek  ou> 
IVudom,  and  the  Reafon  of  Things.** 

The  Preacher, 
**  Eternity  lies  open  to  my  view; 
•*  Here  the  beginninp;  and  the  end  of  all 
**  I  can  discover;  Christ  the  End  of  all, 
**  And  Christ  the  great  Beginning;  he  my  Head, 
**  My  GoiJ,  my  Glory,  and  my  All  in  All." 

Watts. 


ELIZABETH-IOWN,  (N.  J.) 
^fcllNTED  BY  SHEPARD  KOLLOCK,    NEARIY  OPl>OSIT£ 
~  THE  ACADEJ^y. 1808. 


District  of  Massachusetts,  td  icit 


■'■'I 


Id  E  IT  REMEMBERED,  that  on  the  thirteenth 
•^^  day  of  January,  in  the  thirty-second  year  of  the 
Independence  of  the  United  States  of  America, 
Joshua  Spalding^  of  the  said  district,  has  deposited 
in  this  office,  the  Title  of  a  Book,  the  right  whereof 
he  claims  as  Author,  in  tKc  \rordb  folio Tving,  'to  ^vit: 
''  The  DIVINE  THEORY;  A  System  of  Divinity  ^ 
*'  founded  wholly  upon  Christ;  which,  by  one  Prin- 
'^  ciple,  offers  an  Explanation  of  all  the  Works  of  God. 
"  By  Joshua  Spalding^  Salem,  Massachusetts,  Min- 
''  istcr  of  the  Gospel  of  Jesus. — In  two  volumes. — 
^"  Vol.  I, 

**  r  applied  mine  Heart  to  know,  and  to  search,  and  to  seek 
oat  Wisdomt  and  the  Reason  of  Things.** 

The  Preacher. 
**  Eternity  lies  open  to  my  view; 
**  Here  the  beginninj?  and  the  end  of  all 
**  I  can  difcover;    6V;r/V/ the  End  of  alii 
*'  And  Christ  the  great  Beginning;   he  my  Head, 
**  My  God>  my  glory,  and  my  aU  in  All." 

Watts. 

In  conformity  to  the  Act  of  the  Congress  of  the 
United  States,  intitled,  "  An  Act  for  the  Encourage-^ 
ment  of  Learning,  by  securing  the  Copies  of  Maps, 
Charts  and  Books,  to  the  Authors  and  Proprietors  of 
such  Copies,  during  the  Times  therein  mentioned;" 
andalsoto  an  Act  intitled,  "  An  Act  supplementary  to 
an  Act,  ilititled,  An  Act  for  the  Encouragement  of 
Learning,  by  securing  the  Copies  of  Maps,  Charts 
and  Books,  to  the  Authors  and  Proprietors  of  such 
Copies,  during  the  Times  therein  mentioned ;  and 
extending  the  Benefits  thereof  to  the  Arts  of  Design- 
ing, Engraving  and  Etching  Historical  and  other 
Prints. 

WILLIAM  S.  SHAW, 
Clerk  of  the  District  of  Mussachuse^^ 


DEDICATION. 


f 


TO   THK 

PEOPLE, 

XITHO  ARE 

SPRINKLED 

WJTEi;  THE 

BLOOD  OF  JESUS, 

BY  THE 

CONFESSION 

OF  THE 

TRUTH  OF  HIS  KINGDOMj 

AND  THROUGH 

THE  PA  TIE  NT  WA ITING 

FOR  HIS 

GLORY, 

SOON  TO  B^  REVEALED; 

IS  THIS  WORK  DEDICATED, 

3Y  THEIR  BROTHER, 

AND  COMPANION, 

THE  AUTHOR, 


Digitized  by  tine  Internet  Archive 

in  2008  witii  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org7details/divinetheorysyst00spalrich 


CONTENTS, 


PAGE, 

Preface,  -         •  •         -         -        9 

Jntroditction,  ftating  and  defining  the 

Divine  Principle. 
Statement,  -  •  ••  -r  -      25 

Pefinition,     -  -  -  -  -  27 

Proofs  in  Support  of  the  Statement,  -      31 

Proofs  in  Support  of  the  Definition,     -       -  Z^ 
Objedions  to  the  Statement  and  Defini- 
tion confidered,  -  -  -  54 
particular  Remarks  relative  to  the  State- 
ment and  Definition,          -          -          -     ^S 
The  Statement  and  Definition  in  a  Sum- 
mary,         ,,-;.-         69, 
The  Divine  Theory,   giving  a  View 
thereof,  together  with  its  Divifipns  and 
general  Illuftrations. 
A  View  of  the  Theory,          -          -          *      7  3 
The  Iheory  divided  into  three  Parts, 

diftinguifhed  by  three  Names,      -  ^77 

The  Beginning,        -  -  -  -  78 

The  Archangel,  •  .       -  -  -     79 

The  Son,        -  -  -  -  -  81 

General  Illuftrations  of  the  Theory,  -      84 

^art  I. — The  Beginning,   illuftrating 
the  Truth  of  Chrift  as  being  the  Head, 
,  of  the  Creation. 
Chapter  I.  Of  eternal  Things. 
Sedion  I,   The   Pre-exiftence  and  elTen- 

tial  Glory  of  Chnft,        -         -  '     ^4S 


CONTENTS, 

Pagi;. 
Spa:Ion  2.   The  Form  of  God,  ^  157 

Se6lion  3.   The  Archetype  of  the   Crea* 

tion,      -      ^       -      -      -      xee, 

Chapter  II.   Of  the   Unfolding  of  the 

Truth  of  Chrifl:  in  the  firfl  Creation. 
Sgflion  I,   The  Work  of  Creation,        -        170, 
Se6lion  2.   The  original  F^rfetlion  of  the 

Creation,  -  -  -  -  190 

Sedion  3.   The  Nature  and  State  of  the 

Angels,  -  -  -  -  193 

Section  4.   Man  created  in  the  Image  of 

God,  -  -  -  -  -        207 

Se6lion  5.   The  Sabbath,        -  -  216. 

Se6lion  6.   Man  crowned  with  Glory  and 


Honor, 


-  -  -  2^1 

Seclicn  7.   The  Covenant  with  Adam,  234 

Sedion  8.    The  Tree  of  Life,       -  -       236^ 

Seftion  9.   The    Tree   of   Knowledge  of 

of  Good  and  Evil,  -  -  -       2  3& 

Sedion  1  o.   Conclufion  of  the  Chapter  on 

Creation,  -  -  •  «  240 

Chapter  III.- — Of  the  Apoftacy. 
Sedion  1.   The  Fall  of  Angels,  -  242 

Secliori  2.   The  Fall  of  Man,         -.  -      244 

Se6lion  3.   Depravity,      -  -  -  2.^^ 

Fa^'t  IL — The  Archangel,  Illuflrat- 
ing  the    Truth  of   Chrifl  as  being  the 
Head  of  the  Redemption- World. 
Chapter  I.   Of  the  ele6t  Eftablifhmenfc. 
Section  1.   The  Union  of  the  ele6l  World 

with  the  Beginning,         -  -  -       250 

Scftion  2.   The  Divmity  of  the  Archan- 

g^J. 251, 

Sedition  3.   Eleclicn,-  -  -  -      ^54 


CONTENTS. 

Page, 
Seftlon  4    A  View  of  the  mediate  State 

and  Covenant- Work,          -          -  258 
Chapter  II.    Of  Faith  and  Juftification. 
Se6lion  1.    Faith  the  Subftance  of  Things 

hoped  for,           -           -           .           -  264 
SeQion  2.   Faith  the  Evidence  of  Things 

not  feen,          -          -          -          -  270 
Sedlion  3.    Faith  the  Anticipation  of  Fu- 
ture Things,           -           -           -          -  285 
Seclion  4;   Judication  by  FaUh,  298 
Sedion  5.    Grace  fovereign  thro'  Faith,  316 
Chapter  III.    Of  the  Kighteoufnefs  of 

Faith  revealed, 
Se6tion  1.    Fallen  Man  vifited,            -  329 
Se6lion  2.   Cherubim  and  flaming  Sword,  331 
Sc6tion  3.   Sacrifice,          -          -          -  333 
SeQ:ion  4.   The  Blood  of  Abel,       -          -  334 
Se6lion  5.   Men  calling  upon  God,  340 
Se6lion  6.    Men  of  Renown,             -  342 
Sedlion  7.    Enoch  Prophecying,           -  343 
Se6lion  8.   Righteoufnefs  preached,  345 
Se6licn  9.    The  Deluge,           -          -  347 
Se6lion  10.    The  Waters  afTwaged,  j5  2 
Se£lion  11.    The  Covenant  with  Noah,  359 
Setlion  12.    The, Rainbow,           -           -  362 
Seftion  13.   The  Ordinances  of  the  Co- 
venant,          -          -          -'  '        -  374 
Chatter  IV.   Of  Babel,  Zion,  and  Ba- 
bylon, the  Glory  of  Kingdoms. 
Se6lion  i.   The  Confufion  of  i  ongues,  388 
Sedion  2.   The  ScttlcmcDtofihe  Narions,  393 
Seel  ion  3.    The  Overthrow  of  Sodom,  393 
Sc6lion  4.   The    Rifing  of  the    Wails  of 

Zion,  -  -  -  -  -411 

oe6lion  5.  Babylon  the  City  of  Kingdoms.  '  '  -^ 


fiiMSJVjaa»mMimaHui»Mm<m'iuummm!tmmniniti\  ■■■■■■■■■■■BB«MMBiBMiiMBwawB«aiiB||^ 


P  R  E  F  A  C  £• 


.::4.:m 


^T^IIOUGH  the  following  work,  as  a  Syjfem  of 
•^  Divinity,  has  the  appearance  of  being  new^ 
yet  certainly  it  propofes  no  new  foundation :  for 
other  foundation  can  no  man  lay  than  that  is  laid^ 
•which  is  Jefiis  Chrif: — If  we  fpeak  not  accord- 
ing to  this  word  (Chrifl)  it  is  becaufe  there  is  no 
li^ht  in  us; — but  if  we  are  led  by  this  light,  J^ftft 
Chrift,  the  fame  yeflerday,  to-day  and  for  eve" 
much  darknefs  is  discovered  in  our  moll  approved 
modern  fyflems ;  and  it  will  appear  that  ouv  maft- 
ier-builders,  if  any  may  be  called  fuch  befides  ihe 
I^rophets  and  Apoftles,  have,  in  a  great  meafure, 
builded  afide  from  the  foundation,  and  mufl  there- 
fore fuffer  lofs. 

It  is  certain  that  the  work  not  framed  accord- 
ing to  the  true  and  only  foundation,  though  the 
iludy  and  labour  of  ages  will  not  profit  men  ; 
and  the  torch  of  divine  revelation  cannot  be  loo 
foon  applied  to  the  vafl  pile  which  fhall  fet  it  all 
on  flame:  and  though  the  hand  or  inflrument  to 
do  this  mud  expedt  to  be  treated  by  many  as  a 
vile  incendiary,  yet  he  will  deferve  well  of  the 
world  of  mankind;  for  let  the  hay,  wood  and 
Hubble  be  coniumed,  and  the  light  of  the  divme 
foundation,    and  the  gold,    filver   and  piedou» 

8 


3C  PREFACE. 

flones,  builded  thereon,  will  break  forth   as  the 
lightning,  and  fhine  through  the  earth. 

Many  Syftems  of  Divinity,  though  called 
Chrijlian,  bear  no  character  of  truth — they  do 
not  ieipe6l  the  foundation  in  one  effential  point 
of  view.  With  thefe  we  have  no  concern — they 
are  not  obje6ls  of  our  attention — God  will  judge 
them  and  their  authors,  and  blot  their  name  and 
remembrance  from  the  city  of  God :  But  there  are 
others  which  do,  in  fome  effential  view,  regard  the 
glorious  foundation  ;  and  though  greatly  faulty, 
in  not  oblerving  its  full  meafure,   yet  deferve  our 

fljk  ferious  attention — we  are  afliired  they  will 
t  wholly  fail,  though  tried  by  fire  ;  and  their 
authors  will  be  faved  in  the  day  of  the  Lord, 

Among  thefe,  the  works  founded  on  the  bafis 
of  pure  benevolence^  and  unfolding  in  what  are  call- 
ed the  Doclrines  of  Grace,  have  the  preference.-— 
A  line  of  truth  has  been  drawn  from  this  divine 
dodrine,  with  the  demonftration  of  the  fpirit,  for 
which,  in  the  American  world,  we  have  been  great- 
ly indebted  to  the  labours  of  Preiident  Edwards 
and  D,o6lpr  Hopkins.  But  t}ie  works  of  thefe 
divines,  the -latter  efpecially*,  being  brought  for- 
ward as  whole  fyftems,  too  apparently  miftake  one 
chara6ter  of  the  divine  principle  for  the  whole 
body  of  light;?  confequently  the  propofed  foun- 
dation, not  being  fufficiently  broad  to  fupport  the 
whole  fabrick,  a  great  part  of  it  falls  into  a  pile  ; 

*  Prefident  Edwards  did  not  offer  his  works  as  a  fyftem,  but 
by  many  they  have  been  confidered  as  fuch*  and  expiefsiy  aj 
having  tlie  do(5l^:ine  of  benevolence  for  their  foundation. 


PREFACE.  xi 

and,  under, examination,  the  mind  becomiis  op- 
preffed,  and  is  overwhelmed  with  the  detail  of 
principles  and  arguments,  which  duller  every 
where  like  the  liars;  whereas  the  true  fyllem  can 
afford  but  one  principle  and  one  argument. — 
Divine  benevolence  is  all  important ;  it  can  never 
be  too  much  contemplated  or  admired — it  may  be 
confidered,  in  the  divine  fyllem,  what  the  natural 
light  is  in  the  fyllem  of  nature;  but  as  much  as 
natural  light  is  the  glory  of  the  world,  any  attempt 
to  found  the  fyllem  ot  nature  upon  its  light,  in- 
Head  of  the  combined  Jlrength  of  all  its  elemenis^ 
would  be  weak  and  fruitiefs.  Thefe  works  contain 
great  and  precious  treafures,  and  fliould  be  con- 
fidered as  excellent  tra6ls  of  divinity,  rather  thj^H 
fyllems.  ^w 

But  this  is  not  the  grcatell  evil  attending  the 
error  of  mi  flaking  a  chara6ler  of  the  divine  prin- 
ciple, for  the  principle  itfelf ;  for  as  btnevolence, 
which  is  apparently  offered  as  the  foundation  of 
thefe  works,  is  underflood  to  be  a  moral  charac- 
ter, of  a  mere  moral  nature,  the  attempt  to  found 
the  divine  fyllem  upon  it,  has  given  the  whole  too 
much  the  afpetl  of  a  mere  moral  fyllem — this  is 
an  evil  of  great  magnitude.  I  am,  indeed,  fenfi- 
ble  that  fome  divines,  who  have  taken  this  ground, 
have  alfo  acknowledged,  that  the  divine  fyflem  is 
fomething  more  than  moral,  and  have  attempted 
to  fliew  it.  Mr.  Edwards  fuppofes  that  Chrifl 
aded  in  the  world  under  two  or  three  diflin6l 
laws.  Thefe  attempts  have  all  been  complicated 
and  afide  from  the  general  argument,  which  ap« 
p€?ars  every  where  of  a  moral  nature,  and  have 
therefore  mfadc  little  or  no  imprelhon. 


•f 


xii  PREFACE. 

This  has  long  been  obfeived  with  great  grie^ 
by  many  lovers  of  Jefus  Chrift's  righteoulnefs;  and 
the  influence  of  this  miUake  in  diverting  the  mind 
from  the  infinitely  glorious  fubje6t  of  Jefus  Chni^ 
and  him  crucified,  to  mere  moral  principles,  and 
the  merit  or  demerit  of  creature  exercifes,  has  been 
very  apparent  and  alarming.  It  is  not  conceived, 
hovvevei,  that  cur  theory  will  oppofe  and  fupprefs 
the  fpirit  and  genius  of  thefe  works;  on  the  con- 
tnjry  it  will  efpoufe  and  fupport  their  defign  and 
end,  by  laying  open  to  view  a  broader  foundation* 
And  it,  in  this  iyftem,  kfs  attention  is  paid  to  the 
fubjed,  which,  ior  more  than  two  centuries,  under 

«.  feveral  heads  commonly  called  the  Five  Points, 
pchiefly  employed  the  ablell  divines;  it  is  not 
caufe  the  fubje6t  is  thought  to  be  of  fmall  moment^ 
but  fcr  the  rcafon,  that  it  has  been  fo  generally 
and  fully  inveftigated.  Being  folicitous  to  honor 
thofe  works,  in  vindication  of  thefe  much  difput- 
ed  articles  of  grace,  I  repeat  it,  that  they  do  re- 
fpedl  the  true  and  only  foundation,  Chrift  the 
Lord,  in  their  apparent  defign  and  end;  and  if 
we  but  touch  the  hem  of  his  garment  we  fliall  re- 
ceive viitue,  and  fhall  be  faved;  and  fo  far  our 
woiks  have  glory  and  praife. 

There  are  many  things  which  relate  to  thegof- 
pel,  and  which,  indifpenfably,  mull  be  brought  for- 
ward in  connexion  with  it,  which,  however,  are  not 
the  gofpel  itfe  J :  Such  are  the  articles  referred  to 
above,  and  fuch  is  the  chnftian  morality. —  jefus 
Chnil  was  brought  before  the  Jewifh  court,  and 
Roman  governor,  and  accufed  of  many  things,  to 
which,  as  tranfient  matters,  he  made  no  reply ;  but 


F  R  £  I  A  C  E.  xiii 

to    one   accufation   he  replied,   and  confeflcd  the 
charge;    and,   upon  which,    he  fu tiered   upon  the 
crofs;   he  laid  down  his  own  life,    for  he   fufFered 
upon  his   own  confrj/ion;   which  charge  and  con- 
feflion  was  thi?,    that  he  declared  himfelf  to  be  a 
king,  and  that,  in  a  future  day,  upoii  the  ancienc 
throne  of  Judah  and  Ifrael,  he  fl:iouId  veign  over 
and  judge  the  world.' — And  in  his   reply  to  this 
quellion,  before  Pontius  Pilate- — '*  Art  thou  a  king 
••  then?"  he  faid,    To  this  end  zuas  I  born,  andjor 
this  cauje  came  I  into  the  worlds  that  I Jhould  bear 
witnefs  unto  the  truth  :   this  matter  then  of  his  corn- 
ing  kingdom  ii.  the  truth,   the  gofpei  it  fell;   hence 
our  Lord  called  his  doctrine,  the  word  of  ikekin^^ 
dom,  and  the  gofptl  of  the  kingdom,  ^^ 

Before  the    Jewifh  court,    the  high    pricfl  fffi 
l^nto  him,   /  adjure  thee  by  the  living  God^  that  thou 
Hll  us  whether  thou  he  the  Chrifl,  the  Sou  of  God.-—-^ 
The  Jews  undei  flood  by  tiie  name  Chriii,  Sec.  one 
who    was  to    reign    and  judge  upon  the  throne  of 
David. — To  this  he    immediately  anfwercd,  for  it 
was  his    bufinefs    in  the  world,   to   "  bear  witnefs 
*.'  unto  the    truth:"    J  ejus  faith  unto    him, —  Thou 
hajl  faid ;   which  was  his  manner   of  giving  his  af- 
firmation, as  we    fliouid  fay,  yes;    and    he  added, 
**  Heresiitei'"  fhall  ye  fee  the  Son  of  Man  fitting  on 
ike  right  hand  of  power,  and  coining  in  the  clouds  of 
heaven;   in   which   manner,  according  to  the  pro- 
phets, it  was  expeded  that  the  king  of  Ifraei  would 
|:ake  to  himfelf  his  great  power,  and  come  and  reign. 
•^—Upon   this   contelTion,    the   high  priejt  rent  his 
elothes,  faying,   He  hath  fpokeji   blafphemy ;   what 
further  need  have  we  of  witnefes  ?   Behold,  now  yc 


xW  PREFACE. 

have  heard   his  hlafphemy. — What  think  ye  ?   They 
anfwcrcd  and /aid,   He  is  guiliy  of  death. 

And  before  Pontius  Pilate  the  queftion  was  the 
fame,  Art  thou  the  king  of  the  JewsF — J^fo^  ^^- 
fwered.  My  kingdom  is  not  of  this  world. — 'Jfmy 
kingdom  were  of  this  world,  then  would  my  fervanis 
fight,  that  I JJiould  not  he  delivered  to  the  Jews : — • 
but  nozo  is  my  kingdom  not  from  hence.  Pilate  there* 
fore  faid  unto  him.  Art  thou  a  king  then?  Jefus 
anfwered,  Thou  fay  ejl  that  I  am  a  king:  which,  as 
obferved,  was  his  yea  to  the  queftion,  and  his  con- 
feffion  to  the  accufation  laid  in  againft  him  to  take 
his  life. — Here,  alfo,  as  before  the  Sanhedrim,  and 
U|^ourt  of  Herod,  when  he  was  queftioned  in 
^Bm  words,  or  concerning  various  matters,  he  an^ 
fwcred  nothing :  but  as  foon  as  this  point  is  brought 
up,  and  this  queftion  is  put  to  him,  in  tvtry  in- 
ftance  he  made  an  immediate  reply  and  confeflion ; 
for  his  errand  into  the  world  was  to  bear  witnefs 
unto  the  truth. 

Pilate  was  determined  to  let  him  go;  for,  tho' 
he  found  the  matter  of  his  accufation  to  be  a  facl^ 
that  Jefus  did  claim,  by  the  higheft  authority,  to 
l>c  the  rightful  fovereign  of  that  ancient  kingdom^ 
and  therefore,  as  by  (he  charter  given  to  David, 
i^falm  Ixxii.  8.  he  was  the  prince  of  ail  the  king- 
doms of  the  earth;  yet  he  knew  that  for  envy  the 
people  had  delivered  him,  and  he  had  alfo  fom.e 
apprehenfion  of  the  divine  afpe6l  of  the  thing: 
But  the  Jews  cried  out,  faying,  If  thou  let  this  man 
go,  thou  art  not  Cefars  friend:  whofcever  ynaketh 
himfelf  ^  king,  fpcakcth  againfl  Cejar, — And  the 


PREFACE.  XV 

Evangelifls  note  that  it  was  this  faying  that  detei- 
mined  Pilate   to  give  judgment  in  the  cafe. 

That  this  was  the  matter  for  which  Jefus  Chrill 
was  condemned  to  the  crofs  is  evident  from  his 
written  accufation,  which,  according  to  the  Roman 
Guftom,  in  cafes  of  capital  punifhment,  was  fuf- 
pended  over  the  fufFerer,  and  therefore  called  a 
fuperfcription,  and  which  was  this — The  king  ej 
the  Jews.  And,  doubtlefs,  the  truth  for  which  Je- 
fus Chrift  bled  upon  the  crofs  is  fimply  the  gof- 
pel.  This  is  '*  that  thing,"  that  ^t/2i/z^  thing,  con- 
fefled  by  Peter,  in  two  words,*  Luke  ix.  20,  2 1« 
as  it  was  revealed  to  him  in  the  words  and  wQm|| 
of  Jefus,  which  he  fpake  and  wrought  from  tire 
Father,  and  for  which  this  difciple,  Peter,  was 
pronounced  blejfed. 

Hence  the  Apoftle,  in  giving  the  gofpcl  charge 
to  Timothy,  which  is  the  commandment  given  to 
every  minifler  of  Jefus,  fays  I  give  thee  charge  in 
the  Jight  of  God  J  zuho  quickeneth  all  things,  and  ht- 
/ore  Jefus  Chrijl,  who,  before  Pontius  Pilate,  xviU 
nejfed  a  good  confejjion;  that  thou  keep  this  com- 
mmdment  without  fpot,  unrchukahle,  until  the  ap- 
pearing of  our  Lord  Jefus  Chrift ;  which  in  his 
tjmes  he  fliall  JJiew^  who  is  the  blejfed  and  only  pO" 

ientate,  the  King  of  kings,  and  Lord  of  lords, ^ 

Here,  then,  the  folemn  charge  of  the  miniftei:  of 
God  is  laid  down  in  the  very  article  which  Chrift, 
as  a  witnefs  to  the  truth,  confelfed  before  Pontius 
Pilate,  and  which  in  a  future  day,  called  his  timei, 

•  ThcChrillofGod.- 


«yi  PREFACE, 

he  will  fliexv  in  the  adlual  exhibition.  And,  furely, 
this  commandment,  fo  given  in  charge  to  the  m^n- 
ifters  of  Jefas,  i<   the   gofpel  merely. 

It  is  evident  that  good  difcouries  may  be  made 
upon  the  fubjefls  of  religion,  virtue  and  morality; 
particularly,  upon  the  divine  perfe6lions,  human 
depravity,  the  decrees  of  God,  dependence  upon 
divine  iniluenceSi  the  nature  of  exercifes,  the  fhort- 
•nefs  of  time,  vanity  of  the  world,  moral  obliga- 
tions, fubmiflTion  to  adverfe  difpenfations,  and  a 
future  flate  of  rewards  and  punifliments,  and  nu- 
merous other  ferious  fubje6ls,  without  embracing 
the  gofpel.  The  Greeks  and  other  improved  na- 
jj^ps,  poflelTcid  many  very  valuable  in(lru6lions 
lathis  nature,  long  before  the  gofpel  came  among 
them.  I  fay  that  excellent  difcourfes  may  be 
made  upon  thefe  and  fuch  like  important  fubje£ls; 
and  that  kingdomznA  glory  w^hich  lies  at  the  foun- 
dation of  the  doclrine  of  Chrifl,  and  which  will 
foon  be  revealed,  to  crown  the  whole  divine  exhi- 
bition, be  left  out  of  view  ;  and  they  may  be  very 
ufeful,  provided  they  be  not  fubllituted  for  the 
gofpel.  But  this  is  another  thing;  the  gofpel  is 
diflinQly  the  kings  matter*  as  really  a  7natter  of 
[late,  as  was  the  fubje6l  of  the  contefl  between 
the  Houfe  of  Saul  and  the  Houfe  of  David, 

I  mean  not,  however,  to  admit  that  it  is  proper 
for  a  minifter  of  Chrill,  in  any  difcourfe,  to  leave 
the  great  lubjed:  of  his  embafTage  out  of  prominent 
view :  Paul  could  not  do  this.  It  m^Y  be  hoped 
that,  in  this  dark  day,  the  lamentable  filence  \yhich 

•  Pfalm  Ixv.  I, 


PREFACE,  xvii 

prevails  refpeQing  the  teftimony  of  Jefus,  in  fome 
mftances,  is  to  be  imputed  to  mere  miftake  and 
ignorance  of  what  is  truth ;  and  this  is  bad  enough, 
that  men  fhould  run  and  not  be  fent ;  that  they 
Ihould  take  upon  them  the  infinite  refponfibility  of 
this  miniflry,  without  knowing  what  is  their  com-^ 
mijfion,  and  charge.  But  it  is  greatly  to  be  feared 
that,  in  mofl  inftances,  the  latent  caufe  of  the  evil 
is  that  mofl  malignant  one  which  blinded  the 
Jews,  and  made  their  elders  and  chief  priefls, 
whilfl  fitting  in  Mofes'  feat,  and  holding  the  law 
and  the  prophets  in  the  highefl  veneration,  pro- 
nounce the  glorious  truth  of  Jefus  Chrifl's  king- 
dom, blafphcmy  ;  of  which  truth  Alofes  and  the 
prophets  had  fo  clearly  written.  '"    , 

Alas  !  How  is  it,  that  men  who  are  charged 
with  this  commandment,  to  keep  it  pure,  under 
the  foiemnity  of  a  confecrating  vow,  fhould  preach 
whole  years  about  the  gofpel,  and  never  fo  di- 
ftintlly  as  to  be  underflood,  preach  the  gofpel 
itfeif  ?  And  alfo  write  volumes  of  truths,  and 
fcarcely  give  one  broad  hint  o^tht  truth. 

But  notwithftanding  this  apparent  miflakc 
of  the  moral  charadler  of  the  divine  principle  for 
the  principle  itfeif;  or,  to  fay  the  leaft,  notwith- 
ftanding the  great  obfcnrity  refpe6ting  the  height, 
and  depth,  and  length,  and  breadth  of  the  divine 
foundation;  the  many  clear  philofophical  dc- 
monflrations  of  truth,  from  the  propofed  founda- 
tion, in  the  works  particularly  referred  to,  afford 
convincing  evidence  that  there  cxifls  in  the  divine 
fyftem,  fome  one  difcoverable  principle,  which 
conflitutes  and  governs  the  whole,  as  really 
and  demonllrably  as  the  power  called  attra<Sio« 

€ 


xviii  PREFACE. 

and  repulfion  is  fuppofed  to  conflitute  and  go- 
vern the  fyflem  of  nature.  It  is  evident  that  thefe 
authors  wrote  under  fuch  an  impreflion,  otherwife 
they  would  not  have  attempted  to  philofophize 
upon  thefe  fubje6ls.  The  attention  once  paid  to 
the  vortices,  as  abfurd  as  the  attempt  to  found  the 
fyftem  upon  that  do6trine,  appears  to  us,  was  of 
great  importance.  The  ingenious  writings  upon 
vortices,  led  naturally  to  the  difeovery  of  the  true 
operations  of  the  fyftem ;  and,  in  the  fame  direc-* 
tion,  our  late  reafonings  upon  benevolence,  may 
lead  to  the  ultimate  of  all  our  inquiries. 

Being  very  familiar  with  thefe  works  fronf 
my  childhood,  they  undoubtedly  had  an  influence 
in  imprefling  my  mind  with  the  belief  of  the  ex- 
iftence  of  fuch  a  divine  principle.-^^But  it  was 
the  difeovery  of  the  harmony  and  analogy  of  all 
God's  works ;  and,  above  all,  the  declarations  in: 
tho.  fcriptures,  of  the  exiftence  of  a  pattern  of  di- 
vme  things,  which  was  fhewed  Mofes  m  the 
Mount,  and  which,  if  we  will  do  the  truth,  we 
are  exprefsly  required  to  refpe6l — that  led  m^ 
fully  to  this  conclulion : 

And  if  there  be  a  difcoverable  firft  principle 
in  the  divine  fyftem,  which  is  the  exa6l  type  of 
pattern  of  the  whole,  and  which,  in  one  view,  op- 
ens  a  vaft  eternity,  and  difcovers  the  end  of  the 
works  of  God  from  the  beginning,  no  arguments 
are  neceftary  to  fhew  the  importance  of  making  the 
difeovery — ^of  clearly  defining  the  obje6l,  and  of 
eftablilliing  the  belief  of  it  in  the  human  mind. — • 
it  is  obvious  that   fuch  an  acquifition  muft  have 


Br 


PREFACE.  xix 

the  fame  happy  influence  in  unfolding  the  divine 
fyftem — in  fettling  difputes  in  divinity,  and  in  har- 
monizing Qur  views  of  thefe  fubje6ts,  that  the  dif- 
covery  of  the  rational  operation  of  nature  has  had 
in  elucidating  her  various  phenomena,  and  render- 
ing our  views  of  thofe  fubje6ls  intelligent  and  har- 
monious.— And  the  one,  as  to  importance,  is  as 
much  to  be  preferred  to  the  other,  as  divine  and 
eternal  things  are  to  be  preferred  to  a  corruptible 
perifhing  world. 

But,  though  I  had  formed  the  concluflon, 
that  there  did  exift  fuch  an  all-conflituting — -all- 
governing  divine  principle,  and  that  it  was  difco- 
verable;  ftill  the  queflion  remained,  What  is  it? 
snd,  what  is  its  theory?  I  had  ever  been  taught, 
and  had  confided  in  the  opinion,  that,  though  the 
divine  Being  was  difcoverable,  yet  the  mode  of  the 
divine  exiftence  was  undifcoverable ;  and  that,  tho' 
a  trinity  in  the  godhead  muft  be  believed  upon 
the  divine  teflimony,  yet  no  explanation  of  the 
doQrine  could  be  given;  and  I  had  been  fo  often 
and  feverely  rallied  by  my  wife  and  greatly  efteem- 
ed  inftruftors,  for  afking  the  why's  and  the  how's 
of  things,  that  I  had  nearly  concluded  the  quef- 
tion  to  be  foolilh;  but  ftill  the  thought  would  of- 
ten occur  to  my  mind,- — **  Do  I,  or  can  I  con- 
**  ceive  of  any  exiftence  of  which  I  do  not  con- 
**  ceive  fome  mode,  true  or  falfe?"  But  I  was  con- 
fcious  of  the  exiftence  of  ad.  vine  Being;  this  put 
me  at  length  upon  exploring  and  analizing  my 
own  mind,  and  committing  to  words,  to  myfeif  ac- 
curately defined,  what,  and  what  only,  I  dii  cor-* 
reive  of  a  divine  Being;  the  refuit  of  which  labjr, 
to  my  own  mind,  has  been,  fatisfactory. 


:^x  PREFACE. 

I  would  not,  however,  be  underfi  ood  to  fup- 
pofe,  that  thh  divine  principle  has,  till  now,  been 
undifcovered;  on  the  contrary,  I  obferv^e,  it  has 
been  as  vifilbe  as  the  fun  in  the  firmament,  and 
has  ever  been  acknowledged  by  all  believers  in  di- 
vine  revelation  to  be  a  fundamental  principle 

Writers  of  bodies  of  divinity,  and  other  large 
works,  have  ufually  taken  their  departure  from  it; 
and  we  have  commonly  heard  it  remarkably  ex- 
prelTecl,  though  not  fo  much  of  late,  in  the  intro- 
du61ion  of  the  prayers  and  other  religious  exercif- 
es  of  God's  people,  viz.  That  zuhicli  was  done  in 
Chrift  Jefus,  for  the  redemption  of  the  world,  i7h 
the  early  age  of  eternity. 

It  is  the  ufe  nnd  all  comprehenfive  applica- 
tion of  a  known  principle  on  which  we  have  fix- 
ed our  attention;  and,  indeed,  this  is  the*  proper 
fubjeQ  of  all  philofophy,  natural,  moral,  or  di- 
vine ;  and  in  this  fphere  men  have  made  their  moil 
valuable  difcoveries. — The  attraftive  power  of  ele- 
mentary fubflances  is  no  new  difcovery;  it  muft 
have  been  obferved  by  every  intelligent  man  on 
earth;  the  ration^il,  cxaft,  and  extenfive influence 
of  this  power,  or,  what  may  be  called  its  theory, 
conftitute  the  difcoveries  of  Newton,* 


*  Mr.  Newton  having  c^ifcovered  a  tlieory  in  the  natural 
World,  and  that  all  things  were  under  one  government  or  law, 
there  ftopped  ;  acknowledging  a  Divine  /fV// that  controul- 
ed  the  whole  ;  but  he  did  not  difcover  that  the  divine  will 
itfeif  prcieoted  a  theory,  ot"  wh"ch  the  heaven  and  the  earth 
are  the  exaft  copy  or  Tecoudary  operation  ;  confequently  his' 
natural  theory  is  imperfcdt,  /.  e.  he  does  not  by  tkeory  fully 
ex  plain  the  phsnomena  of  nature — he  theorizes  the  movements 
of  the  foheies,  &c.  but  he  does  not  theorize  their  exiftence,  er 


PREFACE.  xxi 

Noi%ould  we  be  underflood  to  entertain  a 
profpe6t  that  difcoveries  and  dcmonftrations  of 
truth  will   be  made,  which  will  lead  to  univerfal 

how  they  -A-ere  put  in  motion — he  could  not  by  theory,  ex- 
plain Noah's  flood,  the  future  diffoiution  of  the  world,  or  how- 
it  muft  exifl:  after  the  conflagration.  He  went,  however,  as 
far,  perhaps,  as  it  was  poiTible  to  go,  without  difcoveriing  the 
divine  theory  ;  for,  as  the  natural  world  depends  abfolutely  ori 
the  divine  will  ;  the  divine  yj\\\,  in  reality,  is  nature's  law  ; 
and  it  is  evident,  that  nature's  law  mull  be  difcovered  and  ex- 
flained,  in  order  to  explain  fully  the  fyftem  of  nature. 

In  fome  theological  writings,  Mr.  Newton  difcovers  that 
he  .ipprthended  this  defed  m  hi^  fyliem  ;  and,  in  treating  of 
the  doctrine  of  the  Trinity,  particularly  of  the  Father  and  the 
§on,  it  is  apparent,  that  he  was  led  to  fuppofe  fomething  ex- 
ifted  in  that  relation,  uhich  was  neceffary  to  be  unfolded,  in 
order  to  complete  the  gi-ejit  objeft  of  his  refearches  ;  but  in- 
ftead  of  taking  up  the  divine  will  as  being  conjHtuted  eiTen- 
tially,  of  diltinsft  parts  in  union,  and  therefore  ofiering  the 
ground  of  a  theory  in  itfelf,  he  underftood  it  to  be  fimpie,  op 
without  parts  ;  and,  fo  nnderllood,  it  was  incapable  of  being 
aground  from  which  he  could  rationate  the  exillence  and 
iUte  of  the  worlds,  and  open  to  the'bottom,  nature  and  her 
ikw.  And  therefore,  in  this  attempt-,  inftead  of  gaining,  he 
loll  ground. 

Mr.  Newton  difcoverrd  nature — attra^ion  and  repulfion 
IS  nature  herfeif ; — It  is  certainly  an  etfcd,  or  fecondary  op- 
eration ;  and,  when  we  come  to  the  fecondary  operation,  we 
j(ind  it  manifold. 

The  late  learned  James  Tytler,  rrad  in  manufcript  the 
firfc  part  of  this  theory  ;  and,  in  the  margin,  made  in  this  con- 
iieclion  the  following  remark.  "  Perhaps,  on  itrid  examina- 
•*  tion,  it  may  be  found,  that  fome  other  fecondary  -operatioa 
*'  may  claim  high  prerogatives  m  nature's  family.  The  ex- 
*•  tenfive  modes  of  operation,  afcribed  to  the  ele«5lrical  fluid, 
**  may  be  ken  defcribed  in  the  Encyclopedia  Britannica,  under 
*'  the  articles  eledricity,  attraction,  atmofphere,  aftronomy, 
*'  chemijtry,  deluge,  cohefion,  fire,  flame,  heat,  cold,  auroict 
•*  borealis,  earthquake,  lighti^ing,  meteorology,  &c.  Eicdri- 
**  cians  have  coniidered  this  fluid  as  the  chief  fecondary  agent 
*'  in  producing  all  the  phenomena  qf  nature.  And  at  prefent 
•*  this  appears  to  be  the  prevailing  dodrinc  of  natural  phjilefb- 
*'  phy.  See  a  ihort  abflrad  of  ihefe  opinions  in  Walker'^ 
\\  fylkm  of  geography,  lately  pubiifhed." 


^xii  PR  E  I  A  C  E. 

coiiviclion ;  (he  mo  ft  palpable  fa6ls  in  nature,  and 
the  mod  eafy  to  be  underltood,  have  been  doubted 
and  denied ;  there  exifts  in  the  world  a  criminal  in- 
fidelity— the  prejudices  of  men  are  harder  to  be 
removed  than  mountains,  and  their  dihnclinatioa 
to  thinking  h  a  difficulty  flill  more  infurmounta-r 
h\Q  — And,  believing  that  a  principle  of  fuch  all- 
powerful  efFe6l  does  exif*,  and  that  we  have  fixed 
upon  the  truth,  flill  we  Ihall  not  impute  all  re-f 
maining  doubt  and  difpute  refpcding  this  work  to 
unbelief,  prejudice  and  floth;  for,  aftpr  all,  in  the 
prefent  flate,  w^e  fliall  know  but  in  part,  and  fee 
darkly;  the  principle  of  knowledge  will  be  but 
partly  defcribed,  and  its  application  fometimes  will 
be  obfcure,  if  not  miftaken.: — In  making  ufc  of  a 
thoufand  cafes  in  thp  works  and  providence  of  God 
to  iliuflrate  the  truth  of  our  theory;  and  in  apr 
plying  numberlefs  texts  of  fcripture,  no  profpe6V 
is  entertained  that  a  cafe  wmII  not  fometimes  bei 
miftaken,  and  a  text  be  mifapplied. 

But  this  impcrfc6lion  of  all  human  minds^ 
and  works,  in  many  cafes  produce  groundiefs. 
doubts,  difputes  and  difbclief;  for,  if  the  imper- 
fe6tions  of  our  ferifes  and  performances  afford  jufl 
ground  to  difcredit  faQs,  we  are  incapable  of  know- 
ledge; and,  in  the  prefent  cafe,  we  appeal  to  fads;; 
JaBs  which,  we  prefume,  all  men  are  in  fome  de- 
gree confcious  of,  however  imperfedly  they  may  be 
difcovered  or  defcribed;  and  it  cannot  be  denied, 
that  the  body  of  the  evidence  adduced  in  fupport 
of  the  theory,  is  of  the  fame  nature,  and  is  drawn 
from  the  fame  fources;  and,  indeed,  is  the  very 
fame  evidence  which  has  principally  fapported  the 
caufc  of  Chriflianity  in  the  world. 


P  It  E  F  A  C  £, 

As  to  the  form  of  this  work,  I  am  fenfibid 
that  one  more  fyllogiftical  would  have  been  better 
adapted  to  the  habits  of  fome  improved  minds; 
but  my  lludy  has  been  to  make  it  eafy  to  the  mod 
common  underflandmg,  and  therefore  I  have  di- 
vided it  into  numerous  ftiort  feftions,  each  illuf- 
trating,  agreeably  to  the  theory,  fome  one  efta- 
bliftied  fa61:  or  dodrine  of  the  creation,  providence^ 
or  revelation  of  God.  This  refpe6t  has  been  paid 
to  this  flate  of  the  human  mind,  not  only  as  it  ii 
the  moft  common,  but  alfo  as  it  will  ever  have  the 
tnoft  weight  and  decifion  in  forming  a  judgment* 
And  I  have  endeavored  to  make  the  argument  to 
confifl  of  the  fimple  fa6ls;  for  it  muft  be  acknow- 
ledged, that  an  argument  by  way  of  inference  from 
fa6ls,  however  clear,  cannot  be  fo  clear  and  con-> 
vincing  as  the  internal  evidence,  or  the  difcovery 
of  the  truth  in  the  fa6ls  themfelves. 

The  moft  material  points  of  the  theory  I  had 
dbferved  and  arranged  before  entering  into  the  mi-^ 
niftry,  and  they  were  advanced  in  my  firft  fermons; 
but  fuch  difficulties  appeared  in  the  way  of  their 
coming  to  the  public  through  my  hands,  that,  till 
lately,  it  has  not  been  remotely  contemplated,  and 
therefore  no  provifion  had  been  made  for  its  being 
done;  and,  at  prefent,  the  flendereft  natural  coi>. 
flitution,  and  daily  growing  weaknefles,  and  the 
paftoral  charge  of  a  large  people,  leave  no  prof- 
peQ  of  my  finifliing  the  work.  All  I  am  encour- 
aged I  fhall  be  able  to  offer,  is  a  compcnd  cf  the 
divine  theory ^"^  a  ftatement  of  the  principle,  and  a 

*  Some  remarkable  changes  in  the  circumfUnccs  of  th-e, ' 
author,  which  took  place  fooa  aftsr  fctung  about  ihi^  work-j 


5:xir' 


Preface: 


brief  ftatcmeiit  of  fome  leading  known  fads  in  the! 
creation,  in  order  to  iliufirate  it,  and  mew  how  it 
theorizes  in  the  works  of  God. — ^What  remains  of 
the  work  more  than  this  muft  be  lefc  to  other 
hands,  and  them  God  will  provide. — The  Lord 
gave  the  word;  great  was  the  company  of  thofc  that 
fiihlijhed  it, 

his  being:  dirirjiiTed  from  his  charge,  and,  in  fome  meafure 
gaining  his  health  by  craveliing,  enabled  him  very  confidera- 
bly  to  enlarge  his  plan  ;  but  the  fame  being  accompanied 
with  oppoiitions  from  various  quarters,  threw  difcouragements 
in  the  way,  and  retarded  the  publication  ;  and,  at  laft,  he 
confiders  the  objed  v^iy  imperfec^tly  accompIiHied. 


Salem,  (Massachusetts,) 
November,  a,  d.  1798. 


.■*':^;^'afc»yBuni/>iiwMLiaii 


INTRODUCTION, 

STATING  AND  DEFINING 

THE 

.DIVINE    PRINCIPLE. 


STATEMENT. 

1.  npHE  divine  principle,  which  may  be  fla- 
-^  ted  and  defined,  muftbe  the  difcover^ 
able  divine  Being. — To  offer  a  difcuflion  of 
what  is  undifcoverable  would  be  abfurd.  No 
flatement  or  definition  can  be  rationally  giv- 
en of  the  invifibility  of  God.  It  mufl,  there- 
fore, be  underjtood  (for  no  more  can  be  ra- 
tionally meant)  that  our  principle  is  merely 
the  vihbility  of  God,  or  the  principle  of  di- 
vine knowledge. 

2-  As  to  the  invifibility  of  God  we  make 
no  enquiry.  For  as  this' bears  no  letters  or 
charafters,  to  angels  and  to  men,  both  in 
time  and  eternity,  it  muft  be  equally  un- 
known* But  there  is  a  legible  divine  charac- 
ter— an  alphabet  which  may  be  read  and  un*- 
derftood.  This  belongs  to  us.  Here  is  an  Al- 
pha with  which  we  may  begin,  and  an  Ome- 
ga with  which  we  mull  end.  And  what  is 
©ffcred  to  us  in  this  Uttered  name,  we  are 

D 


qG  Divine  Theor^. 

warranted  to  call  the  divine  Being,  God  fiint- 
felf — /  ain  Alpha  and  Omega — ^faith  the  Al- 
mighty. 

3..  The  principle  of  divine  knowledge 
then,  or  difcoverable  divine  Being,  is  his 
purpofe  or  will ;  in  which  purpofe  is  in- 
eluded  the  idea  of  aftion,  for  purpofing  and 
doing  cannot  be  two  things  with  God ;  far- 
ther than  his  purpofe,  or  voluntary  aflion, 
nothing  is  or  can  be  known  of  God ;  and,- 
indeed,  relative  to  light  and  knowledge  no- 
thing farther  than  this  exifls. — Our  enquiry 
concerning  the  divine  Being  will  go  no  far- 
ther than,  as  according  to  the  ancient  He- 
brew i  fin,  God  is  his  own  workma.nJhip. 

4.  In^  a  fenfe  unlimited,  God  is   invifible,« 
and  his  toorks  are  unfearchable ;  for  as  no  ap- 
proach has  been  made,  nor  ever  will  be  made 
to  the  difcovery  of  God,  farther  than  his  pur- 
pofe, fo  neither  is,  or  will  there  be  made  any 
difcovery  of  his  works  farther  than  their  flate 
or  difpofition,  which  anfwers  to  his  purpofe  r^ 
and  every  attempt  or  defire  to  know  more  of 
God  than   his   counfel  or  decree  is  fruit lefs 
and  criminal. — But   the   purpofe  or  will  of 
God  is  difcoverable,  and  is  the  fubj'e6l  of  all 
divine  manifeltation,  and  all  rational  enquiry 
and  refleClion. — This  is  the  true  godhead — ■ 
the  intelleftual  fun,  or  principle  of  divine  re- 
velation  and  knowledge. — It  is  eternal  life, 
the  foul-fatrsfying  objett  of  the  wife  in  heart. 
The  man,  who,  through  defire  of  this,  hav- 
ingfcparaUd  hivifclf,   findeth  treafurcs;  but 
he  who  defireth  and  feeketh  it  not,  wrongr 
eth  his  own  foul. 


Introduction.  27 

Definition.  * 

1.  The  divine  principle  or  purpofe^ftated 
to  be  the  vifibility  of  God,  is  a  matter  of  fa6l, 
and  exills  in  voluntary  aftion. — If  the  pur- 
pofe  or  will  of  God  be  not  a  faft,  and  found 
in  voluntary  aftion,  it  is  all  unknown,  and 
has  been  miftaken  for  the  principle  of  know- 
ledge: for  it  is  certain  that  our  fphere  of 
knowledge  does  not  extend  in  the  leaft  be- 
yond matters  of  faft.  This  particular  of  the 
definition  of  the  divine  principle,  with  thofe 
alfo  following,  will  be  fupported  by  the  whole 
illuflration  of  the  theory. 

2.  The  divine  purpofe  or  will  is  the  fub- 
je6l  of  all  the  divine  charafters. — It  is  im- 
menfe,  eternal,  unchangeable,  almighty,  fov- 
ereign,  wife,  holy,  juft  and  good. — This  has 
been  univerfally  acknowledged;  and  it  will 
not  be  denied,  that  this  is  the  only  known 
fubjeft  of  thefe  characters. 

3.  The  divine  principle  or  purpofe  is  of 
the  nature  of  a  covenant,  or  a  matter  of  re- 
cord between  parties.  This  has  been  acknow- 
ledged as  fully,  perhaps,  as  any  dodlrine  of 
divine  revelation. 

4.  The  divine  purpofe  or  will  bears  the 
perfonal  charafters,  and  exhibits  voluntary 
agency.  Being  of  the  covenant  nature,  or  a 
fatt  of  record,  the  divine  principle  cannot 
be  contemplated  otherwife  than  in  contem- 
plating intelligent  agency,  and  the  full  exer-. 
cife  of  the  perfonal  capacities. 

5.  The  divine  priac-iple  or  purpofe  pre- 
fents  a  trinity,  and  it  cannot  be  conceived  of 


qB  Divine  Theory. 

Otherwife  than  in  conceiving  of  a  trinity.  It 
is  fo  far  from  being  true,  that  it  is  hard  to 
conceive  of  a  trinity  in  the  ^^odhead,  tliat  no 
conception  can  be  formed  ot  the  eternal  truth 
offered  in  the  purpofe  of  God,  and  a  trinity 
not  to  be  contemplated,  and  with  the  fame 
clearnefs  of  light. 

The  difficuky  in  the  minds  of  men  of 
difcovering  the  Holy  Trinity,  is  nothing 
more  or  lefs  than  the  difficulty  of  difcover- 
ing the  truth  in  a  falfe  principle.  But,  let  the 
true  principle  be  difcovered  and  the  trinity 
cannot  be  hid,  for  it  belongs  to  the  body  of 
the  godhead,  and  is  infeparable  from  the  dif- 
covery  of  the  Divine  Being,  and  is  the  light 
itfelf.  With  the  men  of  Athens  we  may  kno\\r 
merely  that  there  is  a  God,  but  without  the 
knowledge  of  the  divine  will,  which,  in  its 
nature  prefents  neceffarily  a  trinity  of  per- 
fons,  we,  like  them,  know  not  what  God  is. 

Whatever  darkncfs  there  be  in  our  minds 
concerning  the  Trinity,  there  mufl  neceffari- 
ly be  the  lame  concerning  the  whole  purpofe 
of  God ;  and  we  can  no  farther  conceive  of 
the  divine  principle  than  we  conceive  of  a 
trinity.  In  a  covenant  there  is  a  covenanter, 
one  who  makes  the  covenant;  a  covenantee, 
one  brought  into  the  covenant;  and  a  mu- 
tual  mtercjf:  contrafcled  for.  And,  in  the  pur- 
pofe of  God  each  of  thefe  bear  all  the  divine 
and  perfonal  charafiert,  which  it  will  be  a 
part  of  this  work  clearly  to  illuflrate. 

In  this  place  jt  will  not  be  expefted  that 
we  clear  the  fubjeft,  but  only  that  we  ffate 
and  define  the  principle  of  divine  knowledge* 


Introduction.  fg 

And  when  an  illuftration  of  this  principle  is 
fpoken  of  in  the  work  before  us,  it  fliould 
not  be  underitood  to  mean  that  there  is  any 
obfcurity  in  the  fubjeftitfelf.  This  is  as  lum- 
inous as  the  body  of  heaven;  but  that  there 
is  a  neceffity  of  difpelling,  by  particular  ap- 
plication of  the  true  principle,  the  otherwife 
impenetrable  darknefs  of  falfe  principles,  fo 
that  if  any  man  have  eyes  to  fee  he  may  fee. 

The  arduous  tafk  before  us  is  not  fo  much 
to  form  as  to  throw  away  notions.  The 
opinion  that  the  Trinity  is  not  fo  elfentially 
the  principle  of  revelation,  but  \sJomething 
of  God,  more  didant,  myfterious,  and  ob- 
fcure,  in  its  nature,  dillin6l  from  that  divine 
body  of  light  which,  like  the  natural  fun, 
fhines  with  one  indivijihle  blaze,  is  the  moft 
egregious  and  fatal  error,  and  never  could 
have  exifted  and  been  propagated,  had  not 
fome  men  allowed  themfelves  to  talk  and 
write  of  the  Divine  Being  with  their  eyes  (hut, 
and  others  Ihut  their  eyes  in  order  to  follow 
them. 

6.  The  divine  principle  or  purpofe  is  ove% 
and  though  it  confifts  of  certain  d.iflinft 
parts;  yet  it  is  apparent,  when  the  fubjeft  is 
in  view,  that  a  fa6t  of  fuch  a  nature  cannot 
cxift  without  fuch  parts  being  united  toge- 
ther; and  that  the  parts  and  the  whole  have 
a  neceflary  dependance  on  each  other.  The 
diverjity  and  unity  o\  the  will  of  God  is  art 
acknowledged  truth — that  there  are  divifi- 
ons  in  the  word  or  will  of  God  is  well  un- 
derflood.  2  Tim.  ii.  15,  Whilft  the  divine 
charafctcrs   it  fudains,   immenfity,  eternity. 


g0  Divine  Theory, 

&c.  fully  dernonftrate  its  unity,  Thefe  €ha- 
rafters  can  belong  only  to  one  principle. 

The  definition  of  the  divine  principle,  as 
being  an  aftion  or  operation,  requires  a  morq 
particular  ftatement:— 

1.  Though  with  deference  to  the  human 
mind,  ever  habituated  to  make  the  diftinc- 
tion,  and  the  common  ufe  of  words ;  and 
alfo  on  account  of  the  nature  of  the  fubjetT:,. 
it  is  requifite  to   ftate  the  divine  principle 
both  as  a  purpofe  and  a  work.     It  muft  {till* 
be  remembered  that  the  divine  operation  i*. 
effentially  one  with  the  divine  purpofe  ;  that 
it  is  contained  in  the  definition  given  of  the 
fubjeft;  and  that  no  true  definition  can  be 
given  of  the  purpofe  of  God,  which  does 
not  contain  the  primary  operation;  for  it  is 
mod  evident  that,  in  God,  willing  and  doing 
iare  infeparable. 

2.  The  works  of  God  are  manifold;  where^ 
ever  we  look,  we  behold  operation  fucceedn 
ing  operation  in  numberlels  progrelfions  ; 
but  they  who  attentively  confider  the  works 
of  God,  obferve  one  firft  operation  through 
which  all  others  proceed-  This,  in  the  di- 
Tine  fyftem,  is  the  fubjeft  which  we  are  at-f 
tempting  to  flate  and  define. 

3.  As  the  thoufands  of  fucceffive  undula-. 
lions  of  the  earth  or  water,  from  a  (hock  or 
explofion,  do  all  exift  in  the  power  of  the 
fhockor  explofion  ;  foabfolutely  does  all  the 
immenfity  or' the  univerfe  exilt  in  one  divuie 
operation. 

4.  The  firR  divine  operation  being  neces- 
faniy  comprized  in  the  divine  purpolc,  in 


iNtRODUCTIOJT.      ^^^     ^l 

t\k^  manner  it  mud  be  immcnfe,  eternal,  and 
fuftaining  all  the  divine  chara£ters,  and  none 
but  the  divine. 

This  is  the  grand  principle  called  The 
Word  of  God,  by  which  the  worlds  were 
framed  ;  and  The  Law,  through  which  every 
operation,  exifting  through  ages  of  ages, 
muft  proceed,  until  the  progreffion  of  divine 
operation,  returning  as  a  circle  and  uniting 
in  the  principle,  that  fhall  be  all  in  all. — 
The  notion  of  an  endlefs  progreffion  is  a 
chimera — there  is  nothing  in  nature  to  fup- 
port  it.  We  know  that  whatever  progreffes 
moves  in  a  circle,  and  muil  return  and  final-* 
ly  terminate* 


J^ROOFS  IN  SUPPORT  OF  THE  STATEMENT, 

The  foregoing  (latement  of  the  divine 
principle,  takes  a  ground  the  mofl:  univer- 
fally  acknowledged,  viz.  That  the  holy 
eompaft,  commonly  called  the  Covenant  of 
Redemption,  is  of  ^/^m^/exiftence  ;  and  as 
this  faft  is  the  grand  principle  in  the  divine 
fyfiem,  the  knowledge  of  it  is  brought  for- 
ward in  every  beam  of  divine  light  that 
fhineth  in  the  world.     For  infiance  : 

1.  The  very  name  of  God,  which  doubtlefs 
imports  his  eternal  godhead,  is  evidently 
exprefiive  of  this  truth.  The  Hebrew  word 
God,  ALcivi  or  Eloliim,  may  be  interpreted, 
thcfweartrs,  or  the  covmaniers^  or  contra^lors 


gs  Divine  Theory. 

by  oath.  If  then  this  name  be  eternal,  that 
covenant  a6l  which  gives  it,  muft  be  eternah 
Mofes  writes  of  the  creation,  In 'the  begin- 
ning God,  AUim,  created  the  heaven  and 
the  earth.  As  therefore  God  bare  this  name 
at  the  creation  of  the  world,  that  fafl  from 
which  it  is  taken  muff  have  pre-exilled  all 
lime. 

2.  The  Father,  the  Son,  and  the  Holy  Gho/l^ 
we  underfland  to  be  an  eternal  name  of  the 
Lord  our  God  ;  but  it  is  demonitrable,  that 
thefe  terms  have  their  origin  in  this  divine 
tranfa61ion  refpefting  redemption;  which 
covenant  tranfaction,  therefore,  muft  be  e- 
qually  eternal  w^ith  this  name  of  our  Lord 
Jehovah, 

3.  Holinefs  may  well  be  confidered  the 
eternal  attribute  of  God;  but  holinefs  relates 
to  a  confecraiion.  In  the  Itrifl  fcnfe  of  the 
word,  to  be  holy  is  to  be  let  apart ;  and  it  is  to 
this  divine  tranfa6iion  which,  in  its  nature, 
is  a  confecration — that  we  trace,  as  to  its 
origin,  every  thing  that  is  properly  exprefled 
or  underflood,  by  a  term  of  this  import  as* 
applied  to  God.  That  atlion,  therefore, 
in  which  God  took  upon  him  the  vow  of 
holinels,  muft  be  eternal. 

4.  This  is  the  record^  that  God  hath  given 
tons'  eternal  life  ;  and  this  life  is  in  his  Son. 
\  John  V,  11.  And  it  is  further  declared, 
as  in  2  Tim.  i.  g.  that  this  g'^'ace  zvas  giveyi 
us  in  Chrijl  Jefus,  before  the  ivorld  began. — > 
A  gift  is  a  transfer  of  fome  property  ;  it  is  a 
real  deed.  The  mere  purpofe  to  g  ve,  is  not 
giving  or  bellowing  a  gift ;  but  God  gave  ut 


Introduction.  33 

eternal  life  before  the  world  was.  This  was 
done  in  that  covenant  tranfaftion  under  con- 
fideration.  It  appears,  therefore,  from  the 
gofpel  record,  that  there  has  exifted  a  tranf- 
attion  which  is  of  the  nature  of  a  contrail 
between  parties,  refpefting  fome  great  inte- 
red,  wherein  their  obligations  are  folemnly 
confirmed  and  left  on  record  ;  and  that  this 
cne  real  fail  bears  the  eternal  date. 

5.  It  is  faid  in  the  fcriptures,  and  often 
repeated,  that  our  Lord  was  made  an  High 
Prieft,  His  Prieilhood  then,  is  a  matter  of 
fa6l ;  for  fuch  we  confider  every  thing  which 
is  made  or  done.  But  it  is  alfo  faid,  that 
this  was  done  after  the  pozcer  of  an  endlcfs 
life,  Heb.  vii.  16.  The  levitical  priefthood 
was  made  after  the  law  of  a  carnal  covimand- 
ment.  In  both  cafes,  the  law  and  the  prieii- 
hood  are  joined  and  fubfiil  together,  bear 
date  and  run  parallel  with  each  other.. — 
The  temporal  law  has  a  priefthood  anfwer- 
able  to  its  nature — the  eternal  law  alfo,  has 
one  anfwerable  to  its  nature.  As,  therefore, 
the  prieilhood  of  Aaron,  according  to  the 
nature  of  its  law%  which  was  carnal,  mud 
have  begun  and  ended  in  time  ;  fo  likewife, 
the  prieilhood  6f  Chrill:,  according  to  the 
powx^r  of  an  endlefs  life,  which  is  life  and 
immortality,  mult  be  from  eternity  to  eterni- 
ty. Such  was  the  reafoning  of  the  apoflle 
upon  this  very  point,  and  demonftrates  that 
the  priefthood  which  has  the  power  of  aa 
endlefs  life,  i,  e,  the  life  of  God,  for  its  law^ 
muft  be  co-exillent  with  that  life;  and,  like 
God  himfelf,  have  no  beginning  of  days, 

E 


34  Divine  Theory. 

6,  The  word  Clirijl,  relates  to  the  aft  of 
inauguration,  or  the  ordaining  or  fetting  up 
of  one,  as  the  head  of  a  body.  It  fignifies  one 
anointed,  as  the  priefts  and  kings  of  Ifrael 
were  ordained  or  fet  up  in  thefe  relations, 
over  the  people,  by  the  tranfafiion  of  anoint- 
ing them  with  oil.  Such  a  tranfaftion  is  a 
real  fa6l,  and  capable  of  being  explored  and 
underftood  in  all  its  parts.  And  this  word 
kads  us  alfo  to  the  fanae  eternal  principle, 
which  is  the  fubjeti  before  us ;  for  Chrift,  the 
anointed  one  ot  God,  is  faid  to  be  the  begin- 
ning^, Col.  i.  18.  And,  faith  Wildom,  I 
was  fet  up,  or  ordained,  from  evertajlingy 
from  the  beginning,  or  ever  the  earth  was. 

From  the  above,  and  fuch  like  reafons,  we 
have  the  greateft  certainty,  that  a  fa£l  of  this  e- 
ternal  nature  does  exift;  and  as  there  appears 
afufificient  warrant  for  taking  this  anointing, 
or  fetting  up  of  Chrift  for  our  principle,  or 
the  bafis  of  the  divine  fyftem,  we  begin, 
therefore,  with  Chrift — ^he  is  our  alpha,  the 
firft,  the  beginning.  Tracing  the  dodrine  of 
Chrifl  to  this  aft  of  inauguration  before  the 
world  was,  we  come  up  to  the  higheft  point 
of  the  univerfe,  into  which  every  line  of  di- 
vine truth  runs  and  terminates  ;  or,  at  leaft, 
if  all  truth  does  not  terminate  here,  v/e  pre« 
fume  this  is  certain,  that  at  this  point  termi- 
nates our  capacity  of  tracing  out  and  of  com- 
ing to  the  knowledge  of  any  thing  whatever. 
And  as  before  this,  nothing  has  exifted  in 

*  This  word  in  Latin  n  principium ;  from  whence  is  the 
word  Principle;  and  that  adi  which  conftituicd  a  beginning, 
may,  with  propriety,  be  termed  tht;  principle. 


Introduction,  55 

fa£l,  we  may  neither  form  to  ourfelves  any 
conceptions,  nor  make  ufe  of  any  terms  as 
denoting  the  exigence  of  fome  things  ante- 
cedent to  this  eternal  beginning ;  for  fuch 
conceptions  muftbe  mere  imaginations,  and 
fuch  terms  all  idle. 

A  fyftem  implies  harmony,  and  muft  con- 
lift  of  parts.  To  begin  a  fyftem  therefore, 
upon  the  Unitarian  principle,  of  one  fome- 
tiling,  called  by  whatever  name,  fuppofed  to 
exift  alone,  without  parts  or  harmony,  or  a,ny 
thing  which  conftitutes  fuch  a  fubjeft,  is  to 
begin  before  the  beginning,  and  is  an  abfur- 
diiy  in  the  idea  of  fyftem.  Thofe  profeffed 
Trmitarians,  alfo,  who  begin  their  fyftem 
upon  the  principle  of  three  fomethings,  or  a 
certain  fomething  which,  inconceivably,  of- 
fers three,  arbitrarily  called  perfons,  and 
who,  in  their  effential  exiftence,  are  fuppo- 
fed to  be  juft  alike,  and  to  bear  no  difiin- 
guifhing  charafters,  fuch  as  are  imported  by 
the  names  of  Father,  Son  and  Holy  Ghoft; 
and,  therefore,  exifting  without  any  thing 
which  conftitutes  the  idea  of  method  and 
fyftem  ;  they,  we  fay,  in  like  manner,  begirt 
befo^-e  the  alpha;  and  they  are  involved  in^ 
the  fame,  or,  if  poffible,  in  a  worfe  abfurdity 
than  the  Unitarians,  and  are  not  worthy  of 
the  name  of  divines. 

Whatever  is  fairly  chara£lered  may  be 
read — all  1  propofe  in  the  theory,  is  to  lludy 
the  divine  alphabet.  This,  by  the  grace  of 
God,  we  may  learn — we  i^'afy  begin  at  A  and 
read  down  ;  and  taking  this  ground  of  the 
open  field  of  divinity,  opened  froni  eternity 


q6  Divine  Theory. 

to  eternity  in  the  doftrine  of  Jefus  Chrift 
and  him  crucified,  we  may  be  employed  in 
a  ftudy  worthy  either  of  chriRian  fcholars  or 
of  angelic  maflers. 

That  fo  many  men  of  talent  and  influence; 
fhould  be  ferioiifly  employed  in  preaching 
things  which,  they  confefs,  are  in  their  na- 
ture inconceiveable,  is  trulv  lamentable.  No 
wonder  a  trinity,  to  many,  Ihould  appear  ob- 
fcure  and  inexplicable,  v/hen  it  is  fuppofed  to 
exift  in  fomething  unlettered,  a  perfeti  enig- 
ma, wrapped  up  in  a  blank  leaf,  antecedent 
to  page  firjl  of  the  book  of  God's  kingdom, 
taken  and  opened  by  the  lzo7i  of  the  tribe  of 
Jiidah,  and  to  the  alpha  of  the  doctrine  of 
Chrift;  a  matter  beyond  the  voluntary  union 
of  Father,  Son  and  Holy  Ghoft;  a  certain 
fomething  beyond  that  almighty  a£t  of  fetting 
up  the  Lord  Chrift,  which,  itfelf,  engrolfes 
eternity.  This  mull  l3e  obfcure  indeed! 


PROOFS   IN  SUPPORT  OF  THE   DEFINITION. 

From  the  fubjefi  under  confideration,  the 
old  chriiUan  article  of  eternal  generation ;, 
though  of  late  it  has  been  much  exploded, 
and  by  fome  called  eternal  nonfenle,  is  yet 
maintained,  and  appears  agreeable  to  found 
doctrine,  and  is  indn'penfably  an  article  of  the 
chriilian  faith,  Ai^d  it  appears  from  our  de- 
finition, that  fucH  a'  thing  is  in  no  wife  obfcure 
and  inexplicable,  but,  on  the  contrary,  that 


Introduction.  jy 

ft  is  held  forth  clearly  in  the  mofl:  manifeft 
and  undeniable  facis,  relative  to  the  know- 
ledge of  God  the  Father,  and  of  our  Lord 
Jefus  Chrift  — To  difcover  this  truth,  it  is 
only  necefl'^ry  to  attend  carefully  to  the  im- 
port of  the  terms  Father  and  Son. 

The  word  father,  as  applied  to  God,  and 
fo  abftraded  in  fen fe  from  every  thing  of  a 
bodily  nature,  refpeds  merely  what  beiongs 
to  the  will,  and  imports  two  things, 

1,  That  command  and  government  which 
is  necelfary  to  form  the  obedient  fvlial  cha- 
ratler. 

2.  That  favor  and  blefTmg,  which  is  the 
proper  reward  of  filial  obedience. 

The  word  Son  juft  anfvvers  in  fenfe  to  that 
of  Father,  and  imports,  fimply,  a  mind  or 
will,  as  the  fubjeft  of  fuch  ^uihoniy, yielding 
this  cheerful  obedience:  and,  as  the  objeci  of 
fuch  pleafure,  enjoying  this  blcjjcd  reivard. 

Thefe  terms,  like  many  others,  are  ufed 
commonly,  and,  doubtiefs,  fometimes  in  the 
fcriptures,  in  a  variety  of  fenfes ;  but  the  fenfe 
here  given,  relative  to  the  will,  is  ever  to 
be  confidered  their  higheft  and  moil  com- 
manding knih,  both  in  the  fcriptures  and  in 
common  converfation, — As  when  a  man  ne- 
glects his  offspring,  and  appears  to  be  deiii- 
Kite  of  a  parental  difpofition;  takes  no  heed 
either  to  govern,  educate,  or  m^akeprovifion 
to  let  them  up  in  the  world;  we  fay,  he  is 
riot  a  father,  but  a  brute. — Alfo,  when  we  fee 
a  child  obftinately  rebellious  and  prodigal, 
reliliing  parental  authority,  or  rudely  walling 
his  patnmony  ;  we  fay,  he  is  not  a  ion,  but  a 


38  Divine  Theory. 

monfler. — On  the  other  hand,  a  man  who 
takes  a  child  under  his  government  and  dif- 
cipline,  and  makes  him  his  heir,  though  he 
be  not  his  by  blood,  will  be  called  the  father 
of  that  child;  and  the  child  (hewing  obedi- 
ence in  fuch  a  relation,  and  receiving  in  ^ 
proper  manner  his  inheritance,  will  be  called 
hisfon.  And  thus,  in  the  fcriptures,  Solomon 
faith,  He  that  delicately  bringeth  up  his  {er? 
vant  from  a  child,  [liall  have  him  become  his 
ion  at  length',  and  hence,  the  father  in  the 
parable  of  the  prodigal,  faith.  This  iny  Jon 
was  dead,  and  is  alive  again. — -And  though 
God  is  the  author  of  our  bodies  as  really  as 
of  our  minds,  yet  the  Apoftle  to  the  flebrews^ 
fpeaking  of  God  as  our  Father,  and  of  our 
highefl  obligations  to  him,  on  account  of  this 
high  and  commanding  fenfe  of  the  word,  he 
nfes  it  diftinftly  in  relation  to  the  will,  as 
Mofes  before  hadufed  the  term  God,  Numb, 
xvi,  22.  and,  as  it  were,  confines  it  to  this 
fenfe,  whilfl  he  exhorts  us  to  be  in  fubjc£lion 
unto  the  Father  of  Spirits, — This,  by  way  of 
diltinftion,  I  (hall  term  the  voluntary  fenfe. 

That  relations,  fuch  as  are  above  itated,  do 
fubfid  between  God  the  Feather  and  our  Lord 
Jefus  Chrift,  no  one  will  difpute ;  but  thefe 
relaiions  refult  from  the  nature  of  our  prin- 
ciple, which  we  have  proved  to  be  eternal. — 
A  covenant  tranfaclion  always  implies  a  duty 
impofcd,  and  a  compenfation  proffered. — 
The  gift  of  eternal  life,  made  to  us  in  Chri(t 
Jefus,  as  our  lurety  or  truRee, impofed  upon 
him  an  obligation  no  lefs  than  that  of  layinj| 
dovvn  his  liie  Cor  us;  v/hiHt,  at  the  fame  time^ 


Introduction.  gg 

it  fet  before  him  a  reward  no  lefs  than  the 
inheritance  of  God,  which  is  his  people. — 
The  aft  of  inauguration  alfo,  whilft  it  gave 
the  anointed  one  the  mod  folemn  charge,  and 
laid  him  under  the  deepeft  obligations ;  at 
cnce  it  beftowed  upon  him  the  higheft  re- 
ward, by  fetting  him  up,  and  conllituting 
him  the  head  of  the  church  as  his  body. — In 
this  fame  at!  the  commander  and  rewarder 
was  made  a  father,  and  him  who  was  com- 
manded and  rewarded  was  made  a  fon.  And 
as  this  deed,  which  gives  being  to  the  relation 
of  father  and  Ton,  and  is  therefore  an  aft  of 
generation  in  the  fenfe  the  word  is  now  ufed, 
exifted  before  the  world  was;  the  truth  of 
an  eternal  generation  is  eflablifhed  upon  the 
ftrongeft  grounds,  being  found  in  the  nature 
of  the  divme  principle. 

And  what  is  there  obfcure  or  peculiarly 
inexplicable  in  this  doftrine?  which  matter 
is  all  comprifed  in  four  fimple  ideas  relative 
to  the  will ;  and  which  are  acknowledged, 
on  all  hands,  to  exift  in  the  bleffed  will  of 
the  Father,  and  of  his  Son  Jefus  Chrift,  viz. 
parental  command  and  parental  favor;  ac- 
quiefcence  in  fuch  authority,  and  enjoyment 
of  fuch  bleffing. — What  can  be  named  more 
within  the  fphere  of  human  knowledge  than 
this?  If  poflible,  it  is  lefs  obfcure  than  the 
exigence  of  light  and  heat  in  the  fun. 

That  the  Lord  Jefus  Chrift  laid  down  his 
life  in  a  way  of  obedience  to  the  divine  will, 
we  have  his  exprefs  declaration.  John  x. 
1  tS.  Tliis  commandment  have  I  received  ofniy 
Father.  This  will  of  the  Father,  Is  it  rcfpeft- 


40  Divine  Theory^ 

ed  the  unworthy  and  juftly  cdndemiled  crea- 
ture, is  called  grace,  as  in  Heb.  ii.  g.  That 
he,  by  the  grace  of  God,  fhould  taftc  death 
for  every  man.   .  But  this  grace  was  given  ui 
in  Chrifi  Jcfus  before  the  world  was.  WhicH 
implies  his   yielding  confent  and  filial  duty 
to  the  comm.and ;  and,  in  efieft,  his  being  a 
ia.mb  Jlain  from  the  foundation  of  the  world. 
So  evident  it  is,  that  this  charafter  of  pater- 
nity, and  this  of  fonfhip,  which  is  the  fruit  of 
it,  have  exilied  together,  in  and  with  God, 
from  everlafHng. — — And   as  to  the  other 
branch  of  the  divine  will,  its  exiilence,  and 
that  alfo  from  eternity,  is  as  plainly  exprefs- 
ed  bv  Wifdom,  Pro.  viii.  ''  I  \^^2iS  Jet  up  front 
everlajling,  from  the  beginning,  or  ever  the 
earth  zvas.     When  there  were  no  depths,  / 
was  brought  forth  :  when  there  were  no  fhun-^ 
tains  abounding  with  water.  Before  the  moun- 
taijis  were  fettled;  before  the  hills  was  I  brought 
forth :  While  as  yet  he  had  not  made  the  earthy 
nor  the  fields,  nor  the  highcfl  part  of  the  dufl 
of  the  world.     When  he  prepared  the  heavens, 
I  teas  there  :  when  he  fet  a  compafs  upon  the 
face  of  the  depth :  When  he  eflabliflied  the  clouds 
above :  zchen  he  jlrengthened  the  foundations 
of  the  deep:   When  he  gave  to  thefeahisde- 
cret,  that  the  waters  fhould  not  pafs  his  com-- 
mandment :  zohen  he  appointed  the  foundati- 
ons of  the  earth.  Then  I  was  by  him,  as  one 
brought  up  with  him ;  and  I  was  daily  his 
delight,  rejoicing  always  before  him." — To 
which  we  may  alfo  add,  the  declarations  of 
our  Lord,  that  he  had^/(??7  with  the  Father 
before  the  liorld  zvas :  and  that  the  Father 


Introduction.  41 

loved  him  before  the  foundation  cfthe  worlds 
John  xvii, — As  therefore,  the  great  idea  of 
JeCus  Chrift  being  tke  Son  of  the  Father,  is 
this  of  his  being  brought  forth ^  ox  brought  up ^ 
m  fihal  duty,  and  glorified  in  parental  love ; 
and  as  this  was  done  from  everlading,  or 
before  the  world  exifted  ;  his  eternal  gene* 
ration  is  indifputable. 

But  to  afcertain,  clearly,  the  nature  of  the 
divine  relation  of  Father  and  Son,  is  of  fuch 
confequence  to  the  knowledge  of  the  chrift- 
ian  fyftem,  particularly,  whether  it  is  to  be 
understood,  as  we  have  taken  it,  in  the  vo- 
luntary fenfe  ;  that  it  may  be  proper,  in  this 
place,  to  offer  fome  further  confiderations 
of  the  fubjetl. 

1,  Our  Lord  commonly,  if  not  always,  in 
his  doftrine,  ufed  the  terms  Father,  Son,  &c» 
in  this  high  fenfe;  it  was  one  of  the  peculi- 
arities of  his  manner  of  fpeaking,  as  in  the 
following  inftances: 

There  came  then  his  brethren^  and  his  mo- 
ther,  and,  Jianding  without,  fent  unto  him, 
calling  him.  And  the  multitude  fat  about  him, 
and  they  faid  unto  him.  Behold,  thy  mother 
and  thy  brethren  xdthout  feekfor  thee. — And 
he  anfivered  them,  faying.  Who  is  my  mother, 
or  my  brethren P — And  he  looked  round  about 
on  them  which  fat  about  him,  and  faid,  Be- 
holdj  my  mother  and  my  brethren.  For  who* 
focver  Jliall  do  the  will  of  God,  the  fame  is  my 
brother,  and  my  filler,  an^i  mother,  Mark  iii. 

When  he  was  found  by  his  parents,  fitting 
in  the  temple,  hearing  and  converfing  with 
the  dotlors ;  his  mother  faid  U7ito  him,  Son^ 


42 


Divine  Theory. 


why  hajl  thou  thus  dealt  with  us?  Behold,  thy 
father  and  I  have  fought  thee  farrowing.  And 
he  [aid  unto  them,  How  is  it  that  ye  fought 
mc?  Wifl  ye  not  that  I  mufl  be  about  my  Fa- 
ther's bujinefs?  Luke  ii. — In  this  reply  he 
appears  to  let  afide  the  fenle  in  which  Mary 
had  ufed  the  words  fonand  father:  but  that 
he  confidered  them  in  the  relation  of  par- 
ents, in  his  own  fenfe  of  the  word,  it  is  im- 
mediately added,  that  he  went  down  with 
them,  and  came  to  Nazareth,  and  -poasfub^ 
jecl  unto  them, 

*'  I  fpeak  that  which  I  have  feen  with  my 
**  Father;  and  ye  do  that  which  ye  have  feen 
**  with  your  father/' — Theyanfwered  and f aid 
unto  him,  Abrahamis  cur  father,  Jefus faith 
unto  tkem,  If  ye  were  Abraham's  children,  ye 
vsould  do  the  works  of  Abraham,  But  now  ye 
feck  to  kill  me,  a  man  that  hath  told  you  the 
truth  which  I  have  heard  of  God ;  this  did 
not  Abraham.-^Ye  do  the  deeds  of  your  father. 
Then  faid  they  unto  htm,  We  be  not  born  of 
fornication;  we  have  one  Father,  even  God^ 
Jefus  faid  unto  them,  If  God  were  your  Fa- 
ther, ye  would  love  me;  for  I  proceeded  forth, 
and  came  from  God :  neither  came  I  of  my- 
feif,  but  he  fent  me.^ — Why  do  ye  not  un- 
derfland  my  fpeech?  even  becaufe  ye  can- 
ftot  hear  my  word. — Ye  are  of  your  father, 
the  Devil,  and  the  lufis  of  your  father  ye  will 

*  In  the  on^iaal,  the  ia^l  fentence  of  this  verfc  is  cvi- 
dcflt'y  escpiicrdvc,  iht  {Gr^^k  gar,)  for,  which  gives  it  this 
Conft]udion  is  onitt  d  in  the  tr,in{Iation  :  For  1  prccadedforlhy 
and  came  J  torn  Gsd  i  tor  asiihtr  came  i  oj  mjJ<:Jft  but  tbcfcime 
fsai  me. 


Introductioi^.  43 

do.  He  was  a  murderer  from  the  beginntn^}i^^ 
and  abode  not  in  the  truth,  becaufe  there  is  no  ' v*" 
truth  in  him. — "  When  he  fpeaketh  a  lie,  he 
fpeaketh  of  his  own ;  for  he  is  a  liar,  and  the 
father  of  it."  John  viii. — It  may  be  obferved 
of  this  paffage,  that  the  Jews  underftood,  or 
affefted  to  underftand  the  \word  Jather  in  a 
phyfical  fenfe,  as  importing  merely  a  natur- 
al relation;  or,  if  they  ufed  it  fpeaking  of 
God,  and  called  him  their  Father,  they  flill 
would  mean  fomething  befides  an  union  of 
will  as  confiituting  the  relation.  But,  againll 
all  their  cavils,  the  Lord  Jefus  adhered  to  his 
voluntary  fenfe,  which  gives  this  import  of 
the  word  great  authority. — It  may  alfo  be 
obferved  of  this  quotation,  that  our  Lord 
blamed  the  Jews  for  not  underjlanduig  his 
fpeech,  and  imputed  it  to  a  wrong  temper, 
as  well  he  might,  for  it  certainly  feems  very 
plain  language. — But,  upon  the  fuppofition 
that  he  called  God  his  Father,  and  fpake  of 
himfelf  as  proceeding  forth  from  him,  and  be- 
ing his  Son,  in  fome  myfterious  and  inexpli- 
cable fenfe,  how  could  they  be  blamed  for 
not  underltanding  his  fpeech.f^  or  how  was 
this  evidence  of  a  wicked  difpofuion?  efpe- 
cially,  as  in  the  fame  difcourfe,  he  applied 
the  fame  terms  to  them,  molt  indifputably, 
in  the  plain  voluntary  fenfe. 

Now  there  flood  by  the  crofs  of  Jefas,  his 
mother,  and  his  mother's  fifter.  Mary,  the  wife 
of  Cleophas,  and  Mary  Magdalene.   When  Je- 
fus, therefore,  faw  his  mother,  and  the  difciple 
flanding  by,  zchom  he  loved,  he  faith  unto  his 
mother,  Woman,  behold  thy  Son.    Then  faith 


44  Divine  Theory. 

he  to  the  difciple,  Behold  thy  mother.  And 
from  that  hour  that  difciple  took  her  to  his 
own  home.  John  xix. — Might  not  this  tender 
inftance  of  the  ufe  of  thefe  terms  make  an 
impreffion  upon  the  mind  of  this  difciple, 
which  Jed  him  fo  remarkably  to  the  fame  ufe 
of  them,  as  we  (hall  prefently  notice  ?  A  mul- 
titude of  inftances  of  the  fame  manner  might 
be  pointed  out,  but  thofe  above  may  elta- 
blifh  the  juftnefs  of  the  remark,  that  Jefus 
Chrift  commonly  ufed  thefe  relative  terms 
in  the  voluntary  fenfe,  and  that  this  was  one 
of  the  peculiarities  of  his  exprefiion.  Hence 
the  Apoftle  lays  down  this  fentiment,  that  if 
we  be  not  challifed,  and  brought  up  before 
God,  as  in  a  way  of  obedience  to  parental 
government,  then  are  we  bajlards  and  not  Jons, 

2.  A  doftrine,  in  the  common  acceptation 
of  the  word,  is  a  rule;  it  is  fomething  the 
nature  of  which  may  be  opened,  conceived 
of,  and  improved;  and  fo  capable  of  being 
applied  to  fome  cafe  as  a  rule. — If  then,  the 
divine  union  of  Father  and  Son,  as  many 
have  fuppofed,  be  a  myftery,or  a  thing  which, 
in  its  nature,  is  incapable  of  being  opened 
and  explained — a  relation  peculiar  to  the  Di- 
vine Being,  and,  therefore,  not  in  the  leaft  af- 
fording a  rule  or  inflruftion  in  any  of  the  re- 
lations of  creatures;  with  what  propriety  is 
it  confidered  or  called  a  do6lrine?~-How 
much  this  difficulty  has  been  felt  bv  many 
minds  the  moft  (erious  and  humbly  devoted 
to  the  truth  of  God,  is  well  known. 

But  our  Lord  brought  forv/ardthis  divine 
relation  as  a  doftrine;  he  dwelt  upon  it — it 


Introduction.  45 

was  the  text  of  his  fermons — the  burthen  of 
^Imoft  all  his  difcourfes;  and  he  difcovered 
the  greateft  earneftnefs,  not  merely  that  the 
truth  might  be  believed,  but  alfo  that  it  might 
be  underftood. — It  is  evident  that  this  mat- 
ter is  laid  down  in  the  New  Teftament  as  the 
great  rule  of  the  gofpel.  The  manner  of  St. 
John,  particularly,  throughout  his  Evange- 
lifl:  and  Epidles,  appears  fludied  to  make  this 
impreffion. — L,et  the  following  paflages  be 
obferved; 

Jefiis  cried  and /aid,  He  that  helieveth  on 
me,  believeth  not  on  me,  but  on  him  that  fent 
me. — And  he  that  feeth  me,  feeth  him  that 
feni  me,—/  am  come  a  light  into  the  world, 
that  whofoever  believeth  on  mejlioidd  not  abide 
in  darkncfs, — And  if  any  man  hear  mywords, 
and  believe  not,  I  judge  him  not;  for  I  came 
not  to  judge  the  world,  but  tofave  the  world* 
He  that  rejccleth  and  receiveth  not  my  words, 
hath  one  that  judgeth  him. —  The  zvord  that  I 
have  fpokcn,  the  fame  fiall  judge  him  in  the 
lajlday. — "  Fori  have  notfpokenof  myfelf; 
but  the  Father  which  fent  me,  he  gave  me  a 
commandment,  what  I  (hould  fay,  and  what 
I  (hould  fpeak.  And  I  know  that  his  com- 
mandment is  life  cverlalling."  John  xii. — By 
the  union  of  Chrill  with  the  Father  exprefied 
here;  his  being  fo  one  with  the  Father,  that 
he  that  believeth  on  him  believeth  on  the  Fa- 
ther, and  he  that  feeth  him  feeth  the  Father; 
the  truth  of  his  FV.thers  wiil  being  in  him,  is 
plainly  intended,  viz.  that  he  was  aQing 
wholly  by  his  commandment,  and  was  inwie- 
diately  fpeaking  his  words;  which  will, com- 


46  Divine  Theory. 

mandment,  or  words  of  the  Father^  given  to 
us  by  Chrift,  is  our  prefent  rule,  and  an  au- 
thority which,  in  the  laft  day,  will  judge  the 
world,  and  decide  the  eternal  ftate  of  all  men. 
— In  this  paffagc  an  explanation  is  direflly 
offered  of  this  divine  union  and  onenefs,  the 
fame,  in  other  words,  with  that  noticed  in 
chap.  viii. — For  I  have  notfpoken  of  myfelf; 
but  the  Father  which  fent  vie,  he  gave  me  a 
commandment,  zehat  IJhouldfay,  and  what  I 
fhould  fpeak, — It  is  not  eafy  to  conceive  of 
words  being  put  together  to  communicate 
more  precifely  the  idea  of  the  union  hy  pa- 
rental authority  and  filial  duty,  than  what 
lies  before  us  in  the  whole  paffage. 

If  ye  had  knoxon  me^yeJJiould  have  known, 
my  Father  alfo ;  and  from  henceforth  ye  know 
him,  and  have  feen  him. — Pliilip  faith  unto 
him.  Lord,  flew  us  the  Father,  and  itfujficeih 
us.  Jrf us  faith  unto  him,  Have  I  been  Jo  long 
time  ivith  you,  and  yet  haft  thou  not  known  me, 
Philip?  He  that  hath  feen  me  hath  feen  the 
Father ;  and  hoxv  fayejl  thou  then,fliew  us  the. 
Father?  Be.lieveji  thou  not^  that  I  am  in  the 
Father,  and  the  Father  in  me? — The  words 
that  1  fpeak  unto  you,  I  fpeak  not  of  myfelf, 
but  the  Father  that  dwelleth  -in  me,  he  doth 
the  works.  John  xiv. — Here  again  is  an  ap- 
parent explanation  of  the  union  ofChnll 
and  the  Father,  the  fame  for  fubllance  with 
ihole  already  noticed. — Shexo  us  the  Father, 
fays  Philip:  He  is  anfwered :  He  that  hath 
feen  me  hath  f^cen  the  Father. — *'  llie  words 
*•  ihat  I  fpeak  unio  you.  I  fpeak  not  of  my- 
"■'  fclf  but  the  Father  that  dwelleihio  rnche 


Introduction.  47 

^*  doth  the  works ;"  both  in  word  and  deed, 
he  cxpreffed  the  will  of  the  Father,  and  was 
thus  his  ixprefs  image. 

Had  it  not  been  afferted,  long  and  obfti- 
nately  afferted  by  many,  that  no  true  expla- 
nation is  offered,  or  can  be  offered,  of  the  di- 
vine union  of  Father  and  Son,  I  (hould  have 
thought  that  it  could  not  be  denied,  that  our 
Lord  meant  to  explain  the  fenfe  in  which  the 
Father  was  in  him,  in  his  reply  to  Philip,  as 
being  all  comprifed  in  the  two  ideas  of  his 
zvords,  to  which  he  was  obedient,  and  the 
works  of  his  power,  which  were  expreffions 
of  his  glory;  which  explanation  is  fimpiy 
the  truth  of  his  generation,  or  of  his  being 
the  Son  of  God,  in  the  voluntary  fenfe, 

"  Abide  in  me,  and  I  in  you." — As  the 
branch  cannot  bear  fruit  of  itjelf,  except  it  a^ 
bide  in  the  vine;  no  more  can ye^  except  ye  a- 
bide  in  me,  I  am  the  vine,  ye  are  the  branch^ 
es.  He  that  abideth  in  me,  and  I  in  him^  tlu 
fame  bringeth  forth  much  fruit;  for  -without 
me  ye  can  do  nothing. — ff  any  man  abide  not 
in  7ne,  he  is  cajl  forth  as  a  branch,  and  is  with-* 
ered;  and  men  gather  them,  and  cafl  them  iyi- 
to  the  fire,  and  they  are  burned, — If  ye  abide 
in  me,  and  my  words  abide  in  you, ye  fiall 
afk  what  ye  will  and  it  fiall  be  done  unto  you. 
— Herein  is  my  Father  glorified,  that  ye  bear 
much  fruit,  fo  fiall  ye  be  my  difciples.  As  the 
Father  hath  loved  me,  fo  have  1  loved  you: 
continue  ye  in  my  love.  If  ye  keep  my  com- 
mandments, ye  (hall  abide  in  my  love;  even 
as  I  have  kept  my  Father's  commandments, 
and  abide  in  his  love.  John  xv. — It  may  be 


48  Divine  Theory*. 

remarked  of  this  pafTage,  that  the  word  to  d- 
bide,  fo  often  ufed  here  to  exprefs  the  union 
of  believers  with  ChriR,  is  the  fame  in  theo- 
riginal  which  is  ufed  in /^/z^^/^ic^laft  quoted,  to 
exprefs  his  union  with  the  Father,  and  tranf^ 
lated  to  dzoelL  the  Father  that  dzoelleth  in  me. 
And  not  only  is  the  fame  word  ufed,  but  the 
comparifon  and  whole  defcription  reprefents 
the  union  to  be  in  its  nature  the  fame« — The 
Father's  abiding  or  dwelling  in  Chrilt  is  ex^ 
plained  of  his  Father's  words,  &c.'  in  like 
manner  their  abiding  or  dwelling  in  him,  and 
he  in  them,  is  explained  oUiis  words;  **  Ye 
'*  abide  in  me,  and  my  words  abide  in  you. — ' 
'*  As  the  Father  hath  loved  me,  fo  have  1  lov- 
**  ed  you." — If  ye  keep  my  commandments,  ye 
Jhall  abide  in  my  love  ;  even  as  I  have  kept  my 
Father  s  commandments,  and  abide  in  his  love^ 
Is  this  very  obfcure?  But  thefe  are  among 
the  paffages  vvhich  have  been  fet  down  as 
pointing  to  an  inexplicable  dodrine. 

And  this  is  life  eternal,  that  they  might 
knozo  thee  the  only  true  God,  and  Jefus  Chrifl 
zvhom  thou  hajl  fent,  John  xvii. — Our  Lord 
had  faid,  that  his  Father s  **  commandment 
''  is  life  everlading;"  and  had  often  explain- 
ed this  to  be  the  truth  intended  by  his  dwell- 
ing in  him. — This,  emphatically  he  called 
his  doclrine.  *''  My  do6irine  is  not  mine,  but 
'•'  his  that  fent  me.  If  any  man  will  do  his 
will  he  jhall  knozo  of  the  dotlrine,  "  whether 
"  it  be  of  God,  or  whether!  fpeak  of  myfelf.'* 
John  vii. — That  the  Father  had  committed 
his  word  to  him,  the  fame  which  he  fpake, 
and  which  he  faid^,  John  xii.  ihoiild  judge  the 


Introduction.  49 

world  in  the  laft  day,  is  affigned  as  the  rea- 
ion  "  that  all  men  fhould  honor  the  Son,  e- 
"  ven  as  they  honor  the  Father."  John  v, — 
And  it  is  added, ''  Verily,  verily,  I  fay  unto  you. 
He  that  hearetli  my  xoord,  and  believeth  on  him 
that  fent  me,  hath  everlafting  life." 

If  this  relation,  as  has  been  fuppofed,  be 
in  its  nature  peculiar  to  the  Divine  Being, 
how  is  it  thus  brought  forward  in  connexion 
with  our  obedience,  abiding  in  Chrift,  keep- 
ing his  words  or  commandments,  and  enjoy- 
ing his  love  and  blciTednefs,  Vv^hich  is  eternal 
life? — Taking  the  common  hypothefis  of 
myRery,  all'i^  inexplicable;  the difcourfes  of 
our  Lord,  appear  without  connexion,  peace- 
meal  ;  and  his  manner  of  fpeech  broken,  and 
very  myfterious.  In  this  track  myftery  crouds 
upon  myftery,  arid  the  mind  is  enclofed  with 
darknels. — But,  on  the  other  hand,  under- 
Handing  this  divine  principle  in  the  volun- 
tary fenfe,  we  perceive  at  once  that  it  is  a 
doclrine,  a  rule  or  precept,  which  lays  the 
foundation  of  a  blejfcd  fociety;  and  that,  in 
its  nature,  it  is  the  eternal  law  of  the  gofpcl 
Icingdom. 

This  word,  or  commandment,  received 
from  the  Father,  our  Lord  gave  to  his  peo- 
ple, and  they,  receiving  it,  are  faid  to  know 
the  Father  and  Jefus  Chrilt;  to  be  mthe  Fa- 
ther and  Jefus  Chrid;  or,  as  it  is  fometimcs 
exprelTed,  to  Aai/-^  the  Father  and  the  Son. — 
Whofoever  tranfgreffeth,  and  abideth  not  in 
the  doclrine  of  Chrift,  hath  not  God. — He 
that  abideth  in  the  doclrine  of  Chrift,  he  hath 
both  the  Father  and  the  Son.  2  Epift.  John. 


50  l)iviNE  Theory, 

— -And  this  do61rine  abiding  or  remaining  iii 
them,  they  are  faid  to  continue  in  the  Son  and 
in  the  Father,  i  John  ii- — This  command- 
ment was  given  him,  to  fpeak  to  us,  before 
the  world  exifted;  and  thus  eternal  life  was 
given  us  in  Chrifl  Jcfus  before  the  world 
was ;  "  and  he  that  keepeth  his  commandments 
dwellethinhiGi,andheinhim."  i  John  iii.  24, 
Hence  it  is  faid,  1  John  i, — Our  hands  have 
handled  the  word  of  life ;  for  the  life  was  ma- 
nfejied,  and  we  havefeen  it,  and  bear  witnefs^ 
and  fliew  unto  you  thai  eternal  life  zchich  was 
with  the  Toother,  and  was  manifejled  unto  us. 
That  ichich  zee  havefeen  and  heard  declare  we 
unto  you,  that  ye  alfo  may  have  fellowjhip  with 
us;  and  truly  ourfellonffiip  is  with  the  la- 
ther, and  with  his  Son  Jefus  Chrifl, 

The  fcope  of  this  firft  epiftle  of  John  may  be 
comprifed  in  three  particulars,  viz.  What  this 
doSrine  or  commandment  confifts  in;  that 
it  was  in  the  beginning  from  the  Father  ta 
the  Son;  andthat,  through  him,  it  is  given  to 
us. — This  matter,  together  with  its  evidence, 
and  a  variety  of  plain  inferences  from  the 
premifes,  with  an  exhortation  to  keep  the 
commandment,  or  to  abide  in  the  do6lrine^ 
and  the  reafons  of  his  writing,  which  is  all 
but  the  fame  thing;  this,  I  fay,  appears  to  be 
fi//that  is  intended  by  this  divine  epiftle. — 
And  this,  indeed,  is  the  fum  of  the  gofpel; 
it  is  the  faith  which  was  once  delivered  10  the 
faints;  and  it  is  declared  with  light  and  evi- 
dence fufhcient  to  confirm  our  fouls,  and 
make  us  perfeB^  jlahUficd,flrengthened,  and 
fettled  in  the  knowledge  o{  him,  whom  to 


Introduction.  51 

knew  filially,  or  in  a  way  of  obedience,  is  life 
eternal. — Thefc  things  have  I  written  unto 
you  that  believe  on  the  name  of  the  Son  of  God; 
that  ye  may  know  that  ye  have  eternal  life, 
and  that  ye  may  believe  on  the  name  of  the 
Son  of  God.  1  John  v. 

So  amply  this  matter  of  the  divine  union 
of  Father  and  Son  is  laid  down  in  the  fcrip* 
tures  of  truth,  as  tho.  doEtrine  of  God  our  Sa- 
yiour,  the  grand  rule  of  the  gofpel,  and  eter-> 
nal  life. 

3,  I  (hall  conclude  thefe  confidcrations  of 
the  evidence,  that  the  union  of  Father  and 
Son,  fo  much  infifted  on  in  the  New  Tefta- 
ment,  is  of  a  voluntary  nature,  by  fetting 
down  two  or  threepafTagesof  fcripture,  with 
very  little  comment. 

If  peak  tliat  which  I  have  fecn  with  my  Fa- 
iher;  and  ye  do  that  which  ye  have  feen  with 
your  father.  John  viii. — It  cannot  be  doubt- 
ed that  the  Devil  is  here  called  the  Father  of 
Sinners,  on  account  of  the  union  of  will ;  but 
there  is  fuch  a  clofc  connexion  between  the 
two  fentences,  that  it  feems  neceffary  to  un. 
derftand^  that  God  is  called  the  Father  of 
Chrift  in  the  fame  voluntary  fenfe. — If  in  one 
verfe,  framed  together  in  tiie  clofeft  manner, 
the  fame  word  be  ufcd  in  v/idcly  duTerent  fen- 
fcs,  no  certain  idea  is  conveyed;  we  can  on- 
ly gucfs  at  the  meaning;  and,  in  a  difpuie 
which  feemed  to  hinge  upon  the  meaning  of 
the  word,  is  it  poffible  that  this  teacher 
{hculd  ufe  the  v/ord  Father  in  different  kn- 
its, in  one  breath,  and  give  his  enemies  fuch 
occafion  tolfay,  as  they  did,  that  his  fpecca 
was  uninicliif^ibie? 


52  Divine  Theory. 

WhofoeverJJiall  confefs  that  Jefus  is  the  Son 
of  God,  God  dwelleth  in  him,  and  he  in  God. 
And  we  have  known  and  believed  the  love  that 
God  hath  to  us. — God  is  love,  and  he  that 
dwelleth  in  love,  dwelleth  in  God,  and  God 
in  him.  i  John  iv. — This  oncnefs  of  God 
and  believers  is   certainly  an  unity  of  will; 
but  this  is  precifely  the  language  which  Je- 
fus Chrift  ufed  to  exprcfs  the  unity,  or  one- 
nefs  of  himfclf  and  his  Father. — And  not  on- 
ly the  ftiie,  but  the  argument  fhews  that  the 
union  is  the  fame  in  its  nature  and  principle. 
— This  is   the  love  of  God,  that  we  keep  his 
covim&ndvients  \    this  is   believing,   that  Je- 
fus is  the  Chrift;  and  this  is  confeJJing\nmi 
But,   as  this  commandment  conftituted  the 
eternal  generation,  and  the  ineffably  blcGed 
union  of  Father  and  Son;  the  following  in- 
ferences are  plain: — Whofoever  heLieveih  that 
Jefus  is  the  Chriji  is  born  of  God;  for  the 
fame  which  conftituted  him  the  Son  of  God, 
will  alfo  conftitute  us   children.— iiW?;)/  one 
that  loveth  is  born  of  God;  for  the   fame 
which  gave  the  filial   chara6ier  to  the  firft- 
born,  will  give  the  charafler  of  fons  to  all 
w^ho  poffefs  It. — He  that  kecpeth  his  command- 
ments dwelleth  in  him,  and  he  in  him, — Vxho- 
foever  Jliall  confejs  that  Jefus  is  the  Son  of 
God,  God  dwelleth  in  hwi,  and  he,  in  God, — 
And  he  that  dwelleth  in  love  dwelleth  in  God, 
and  God  in  him;  for  the  fame  which  confti- 
tuted the  Father  and  the  Son   one,   will  alfo 
conftitute  God  and  the  believer  one,   Under- 
ftanding  this  divine  relation  in  the  voluntary 
fenfc,  ihefc  inferences,  and  numberlefs  others 


Introductjont.  53 

in  the  New  Teftament,  appear  to  be  drawn, 
in  a  direft  line,  from  one  all-commanding 
point,  emphatically  called  Truth;  as  in  2 
John — I  rejoiced  greatly  that  I  found  of  thy 
children  -walking  in  truth,  as  we  have  re- 
ceived a  commandment  from  the  Father. — • 
But,  if  it  be  not  fo  underflood,  I  am  not  dif- 
fident to  fay,  that  many  of  thefe  inferences, 
fo  important  to  our  inftruQion,  appear  to 
{land  without  any  clear  premifes,  and  with- 
out connexion  or  relation  ;  and,  therefore, 
greatly  expofed  to  be  mifapprehended,  or, 
at  leaft,  they  do  not  poflefs  their  proper 
Itrengih  to  make  an  impreffion  Hpon  the 
mind. 

That  they  all  may  he  one,  as  thou,  Father, 
art  in  me,  and  I  in  thee;  that  they  alfo  may 
be  one  in  us;  that  the  world  may  believe 
that  thou  haft  fent  me.  And  the  glory  which 
thou  gaveft  rac  I  have  given  them;  that  they 
may  be  one,  even  as  we  arc  one,  I  in  them, 
and  thou  in  me,  that  they  may  be  perfe£l  in 
one,  and  that  the  world  may  know  that  thou 
haft  fent  me,   and  haft   loved  them,  as  thou 

haft   loved   me.  John  xvii. 1  have  often 

thought  that  this  paffage  alone  was  more 
than  enough  to  determine  the  fenfe  of  this 
moft  intereftmg  article  of  divine  revelation, 
againft  all  the  authorities  of  tlie  world.  It  is 
wonderful  how  many  proofs  are  here  croud- 
ed  together.  Were  they  fully  laid  down,  ihey 
would  out-number  the  words! — There  is  an 
argument  upon  the  face  oi  this  paftage,  which 
is  irrefragable,  that  the  onenefs  of  believers 
js  of  the  Tame  nature  with  the  onenefs  of  the 


54  Divine  Theory. 

Father  and  Son. — But,  the  ftrength  of  the 
evidence  lies  in  the  matter  oF  fa6t ;  for  as  Je- 
fus  Chrift  was  made  a  Son,  and  one  v/ith  the 
Father,  by  that  commandment  which  fent. 
him  into  the  world,  and  by  that  love  and 

flory  which  was  given  to  him ;  fo  Chrift 
ere  fpeaks  of  his  people,  as  being  in  like 
manner  fent  into  the  vjorld,  verfe  18.  and 
prays  that  they  may  be  glorified  with  him; 
v;hich,  of  courfe,  makes  them  fons  of  God, 
one  with  each  other,  and  one  with  him  and 
the  Father,  even  as  the  Father  and  Son  are 
one. 


OBJECTIONS   TO    THE  STATEMENT  AND, 
DEFINITION  CONSIDERED, 

It  is  neceifary,  in  this  place,  to  attend  to. 
fome  objedions  which  may  arifc  to  the  fore- 
going Statement  and  Definition, 

1.  It  may  be  obiefted,  that,  although  in 
the  paffages  quoted,  an  union  of  will,  fuch 
as  fubfifts  between  Chrift  and  believers,  be 
clearly  intended;  yet  an  union  of  another  na- 
ture, as  fubfifting  between  Chrift  and  God,  is 
alfo  taught  in  the  fcriptures,  1  o  which  I  re- 
ply— if  ihefe,  and  fuch  like  pafiages  be  giv- 
en up,  where  are  the  texts  upon  which  the 
fentiment  of  a  myfterious  union  is  to  be  foun- 
ded? "Fhefe  are  the  texts  which  have  gener- 
ally been  ufed  to  fupport  the  fentiment;  and 
if  ihey  be  found  to  mean  no  more  than  a  re- 
ladoii  of  wil!,  the  mvflerious  kiut  of  the  di-. 


Introduction.  55 

vine  union  of  Father  and  Son  mufl  be  relin- 
quilhed,  as  having  no  fupport  from  the  fcrip- 
lures. 

2.  If  the  divine  relation  of  Father  and  Son 
be  the  fame  in  its  nature  with  that  which  fub- 
fifts  between  God  and  believers,  why  is  Je- 
fus  Chrift  called  the  only  begotten  of  the  Fa- 
ther? The  fcriptures  furnim  us  with  a  clear 
anfwer  to  this  queftion ;  for  though  the  rela- 
tions be  the  fame  in  their  nature,  they  differ 
effentially  in  refpeft  of  their  being  mediate 
or  immediate. — Believers  come  to  God  me- 
diately through  Chrift;  and,  therefore,  are 
children  and  united  to  the  Father  fecondari- 
ly,  and  only  as  they  are  united  to  Chrift; 
but  the  Lord  Jefus  Chrift  is  the  immediate 
fubjcft  of  the  divine  v/ill;  and,  therefore,  a- 
lone  the  Son  of  the  Father,  in  a  firft  and  im- 
mediate union;  this  may  be  feen  inthefol- 
lowing  paffages. 

No  man  hath  feen  God  at  any  time;  the  on- 
ly begotten  Son,  which  is  in  the  bofom  o/the 
rather,  he  hath  declared  him^  John  i. — He 
that  believeth  on  me,  believeth  not  on  me,  but 
on  him  thatfent  me.  John  xii. — lam  the  way, 
and  the  truth,  and  tJie  life.  No  man  cometh 
unto  the  Father  but  by  me,  John  xiv. — If  ye 
keep  my  commandments,  ycjhall  abide  in  my 
love;  even  as  I  have  kept  my  Father^s  com-* 
mandments,  and  abide  in  his  love.  John  xvii. 
— Whcfoever  denieth  the  Son,  the  fame  hath 
not  the  Father;  but  he  that  acknowledgeth  the 
Son  hath  the  Father  afo. — If  that  zohichye 
have  heard  from  the  begi7iningfiall  remain  in 
you  ye  alfofiall  continue  in  the  Son,  and  in 


56  Divine  Theory. 

the  Father.  1  John  ii. — And  this  is  the  record 
that  God  hath  given  to  us  eternal  life,  and 
this  life  is  in  his  Son. — He  that  hath  the  Son 
of  God  hath  life;  and  he  that  hath  not  the  Son 
of  God  hath  not  life.  1  John  v, — Whofoever 
tranfgreffeth,  and  abideth  not  in  the  doctrine  of 
Chrifty  hath  not  God;  he  that  abideth  in  the 
dodrme  ofChriJl^  he  hath  both  the  Father  and 
the  Son,  2  John.  • 

Inafmuch,  therefore,  as  Jefus  Chrifl  is  iri 
the  bofom  of  the  Father,  united  to  him  by 
his  commandment  and  \ovq,  immediately  ; 
which  divine  will  being  eternal,  implies,  as 
has  been  (hewn,  that  this  generation,  which 
is  the  immediate  fruit  of  it,  is  alfo  eternal, 
or  before  the  world  was;  and,  as  believers 
come  to  the  Father  only  through  Jefus  Chrift, 
receive  the  commandment  in  him,  and  are 
beloved  for  his  fake ;  for  the  Father  himfelf 
lovdhyou,  becaufe  jy<?  have  loved  me,  and  be- 
lieved that  I  came  out  from  God.  John  xvi. 
And  alfo,  as  this  generation,  or  our  being 
born  of  the  will  of  God  through  Chrift,  mult 
be  the  fruit  of  his  manifeftation,  and  can  on- 
ly take  place  in  time;  we  fee  the  propriety 
of  his  being  diftinguifhed  as  the  only  begotten 
Son  of  God,  and  the  objeftion  is  anfwered. 

3.  Jefus  Chrift  is  called  the  Son  of  God 
on  account  of  his  being  conceived  by  the 
power  of  the  Holy  Ghoit,  Luke  i.  Therefore 
alfo  that  holy  thing  zohichfiaU  be  born  of  thee, 
fhall  be  called  the  Son  of  God. — Anf  It 
is  admitted  that  Jefus  Q#ift  is  to  be  confid- 
ered  as  the  Son  of  Q^rf^on  this  account,  the 
ilime  as  that  natiw'ai  offspring  are  called  chil- 


INTRODUCTIO^r.  57 

tircn ;  but  ftill  the  voluntary  is  maintained  to 
be  the  high  and  decifive  fenfe  to  which  every 
other  import  of  the  word  mull  yield. — This 
may  be  illuftrated  by  the  matter  of  his  temp- 
tations in  the   wildernefs.- — Satan  defined 
there  to  beguile  Chrifl  upon  this  ground ;  If 
thou  be  the  Son  of  God,  &c,  as  though  this 
truth  could  be  proved  by  fome  evidence,  o- 
ther  than  that  of  his  obedience  to  God;  but 
he  defeated  the  tempter,  and  proved  to  his 
face  that  he  was  the  Son  of  God;  not  by  af- 
ferting  the  fa£l  of  his  miraculous  concep- 
tion, or  giving  the  evidence  of  any  miracu- 
lous power  in  him;  but,  merely,  byfhcvv^ing 
his  pcrkSt  filial  charafter  in  obedience  to  the 
divine  will;  for  this  indeed,  was  the  great 
and  decifive  evidence.     This  truth  may  alfo 
be  illuftrated  in  the  HiRory  of  the  Seed  of 
Abraham,   who  were  children  of  the   pro- 
mifes;  the  people  y/r^<?/ were  owned  of  God, 
and   called  his  So7i,  hit  Jirji-born,  and  heirs 
of  the  promifed  Canaan,  on  account  of  their 
natural  delcent   from  Abraham ;  but,  after 
all,  if  they   did   not   prove  themfelves  chil- 
dren of  God  in  the  voluntary  fenfe,  but,  on 
the  contrary,  evinced  a  fpirit  of  (lubbornneft- 
and  rebellion,' ?tliey  were  ever  difowned  and 
difinhcrited. 

As  the  obedient  well-pleafing  charafler 
conftituies  the  great  e/fential  of  the  relation 
ota  fon;  in  wills  and  legal  teltaments,  even 
when  the  heir  is  a  natural  and  legitimate 
child,  the  ideas  of  his  being  welKpleafing 
and  beloved,  are  commonly  inferred  to  ex- 
prefs  the  fiinefs  of  the  hcirfhip  and  wil!.-— 

II 


^S  D-rviNE  Theory'. 

Hence,  the  Father,  in  his  teftament,  fixed  o5 
this  ground  of  voluntary  relation,  faying — 
This  is  my  beloved  Son,  in  vjhom  I  am  will 
pleafed. 

It  may   alfo  be  remarked  reFpefting  the 
name  Son  being  given  to  Chrill,  on  account 
of  his  being  conceived  by  the  power  of  the 
Higheft,  that  the  Holy  Ghoft  is  not  only  the 
power  or  fi^irit  of  the  Father,  but  h  alfo  the 
Spirit  of  the  Son,  or  the  divine  filial  {fixity 
and,  therefore,  is  infeparable  from  the  very^ 
truth  in  which  confifled  his  fonfhip  in  the  vo- 
luntary fenfe;  this  is  therefore  ^o  far  from  be- 
ing an  objeSion,  that  it  rather  confirms  our 
Hnderdanding  of  the  great  import  of  the  name 
Son  of  God,  And  by  examining  and  compar- 
ing the   fcriptures,   will   it  not  appear  alfo, 
that  the  name  Svn  of  Man  imjports  the  truth- 
of  thofe  voluHtary  relations ;  firft,  of  his  h^^ 
ing  obedient,   ov  a  ficrvant  to  7iian;  and,  fe- 
condly,  of  his  being,   as  the  heir  of  David,: 
Lord  of  all,  rather   than   the  circumilance 
merely,  of  his  having  taken'  the   human  na- 
ture? 

4.  It  is  objefled,  that,  in  eonfidering  what 
compofes  the  divine  v/ill  as  the  fubjeft  of  the 
do6lrine  of  a  Trinity,  the  attribute  is  mifta- 
ken  for  the  Being.  That  a  will  to  ufe  a  fcho- 
laflic  word,  implies  tx  fuhflratwn,  which,  and 
not  the  will,  ought  to  be  confidered  as  the 
being;  and,  therefore,  though  the  doftrine  of 
a  Trinity  be  difcovered  and  cleared  in  the 
matter  of  the  divine  will,  yet  the  fubjeft  of  a. 
Trinity  in  the  Godhead,  or  Divine  Being,  is- 
wot  reached. 


fNTKor)trcTiGM.  59 

What  this  objeftion  intends,  is  undoubt* 
-edly  the  principal  covering,  which  in  the  hu- 
ftian  mind,  has  lain  over  this  fubjeft;  but  my 
anfwer  is  this,  That  the  fubftratum  which  is 
fuppofed  to  h:^  the  Being,  of  which  the  di- 
I'ine  will  is  the  attribute,  lies,  confeffediy, 
without  the  beginning  of  the  univerfe,  and 
tht  Jphere  of  eternity,  which  has  been  flievvu 
to  be  comprifed  within  the  divine  purpofeor 
will ;  and,  therefore, this  fuppofed  fomelliing, 
whatevier  k  may  be  called,  is  no  part  of  our 
fyilem. 

I  have  engaged  not  to  attempt  one  Rep  be- 
yond the  begmning  of  the  difcoverable  uni- 
verfe; and  I  am  content  with  the  limi  s  of 
my  liberty,  to  go  to  the  utmoli  points  of  that 
compafs  of  the  divine  will,  which  w;^s /d  in 
order  to  frame  the  worlds. — Thefe  points, 
which,  as  in  a  compafs,  are  neceffarily  three^ 
ai^e  found  exifting  in  the  eternal  divine  pur- 
pofe;  and  with  this  difcovery  1  am  fatished; 
but  if  any  man  poifeffes  a  compafs  of  doftrine, 
reafoning  and  fyftem,  which  can  outdret-ch 
and  take  in  ground  beyond  that  by  which  his 
Maker  framed  the  univerfe,  it  is  expefled 
that  he  will  improv-e  it  to  great  advantage* 

i  hav^e  now,  in  my  turn, an  objeclion  to  of- 
fer againlt  ihe'fe  fchooJmen,  viz.  That  they 
give  the  name  of  fubltratUm,  hypoftalJs,, 
lomething,  being,godhead,  or  whatever  name 
io  what  they  themfelves  confefs  is  altogeihet' 
unlettered,  and,  in  the  Vi^hole,  is  inconceiva- 
ble, and,  therefore,  na??ielefs;  this,  certainly^ 
is  ufing  words  without  knowledge. 

i^ut  nave  ve  not  the  warrant  of  tbefcrip^ 


€o  DivniE  Theory. 

tures  for  calling  this  luminous  and  all~in- 
ftru6tive  matter  of  the  will  'dnd  word  oi'  God; 
God  himfelf  ?  The  apoflle  John,  after  hav- 
ing difcourfed,  throughout  his  firft  epittle,  of 
the  commandment  and  will  of  the  Father  in 
Jefus  Chrift,  which  our  Lord  had  exprefsly 
called  life  everlajling,  J^^hn  xii.  50.  he  con- 
cludes wnth  thefe  fummary  words,  This  is 
the  true  Gcd  and  eternal  lijt^  It  may  be  laid, 
that  this  is  a  figure  of  fpeecti ;  but,  if  fo,  the^ 
whole  epillle  is  a  figure  of  fpeech;  for  ic  is 
evident,  that  this  peculiar  conilruclion  of 
language  runs  through  the  epiftle,  yea^  thro'^ 
the  whole  New  Teflament.  God  is  light,  God^ 
is  love,  and  he  that  dwelleth  in  love  divelleth 
in  God,  and  God  in  him. — Th^  word  zvasGod: 
He  that  is  ''  born  of  the  will  of  God/"  is 
"  born  of  God:"  If  the  "  will"  or  '*  word  of 
God"  dwells  in  us,  '*'  God  dwells  in  us  ;'*  and, 
he  that  abideth  in  the  dodrine  of  Chrijt,  he 
hath  both  the  Father  and  the  Son. 

The  '^  wifdoni"  of  God,  the  "  name"'  of 
God,  the  ''  love 'of  God,  the  ^*  will" of  God, 
the  *^  word"  of  God,  &c.  according  to  the 
fcriptures,  is  truly  God;  and  upon  this 
ground  reRs  the.evidence  of  the  proper  deity 
of  our  Saviour.  He  appealed  to  this  himfelf, 
as  the  great  evidence  of  his  divinity ;  and  the 
weight  of  the  tellimony  of  the  fcriptures,  that 
Jefus  Chrilt  is  truly  the  Lord  Jehovah,  lies 
in  this  fatl,  that  the  ''  wifdom"  of  God,  the 
*^  name"  of  God,  the  "word"  of  God,  &c. 
is  in  him. — Comparing  the  fcriptures,  it  is 
evident  that  thefe  divine  attributes,  as  they 
are  called,  were  the  fullnefs  intended  in  thofe. 


Introduction.  6i 

^rong  declarations  of  his  divinity.  Col.  i.  19. 
For  it  pleafetii  the  Father,  that  in  himJJioidd 
all  fullnefs  dwell:  and,  Col.  ii.  g.  For  m  him 
dzoelleth  all  the  fullnefs  0/ the  Godhcdid  h* 
dily. 

5.  The  doflrinc  of  the  Trinity  is  afferted 
in  the  fcriptures  to  be  a  myllery. — Anfwer. 
Underllanding  it  of  the  divine  will,  it  is  di- 
reftly  afierted  to  be  a  ipyflery.  Eph,  i,  g. 
The  my  fiery  of  his  will :  but,  to  obviate  this 
objeftion,  it  is  neceflary  to  obferve  how  the 
word  myllery  is  ufed  in  th^  fcriptures;  for 
though  we  Ihall  find  it  uied,  undoubtedly,  in 
fome  different  fenfes,  yet  it  may  be  quellion- 
ed  whether  it  be  ever  ufed  in  the  fcriptures, 
to  convey  the  meaning  in  which  it  has  fo 
commonly  been  appHed  to  the  Trinity, 

Is  the  myjiery  of  the  will  of  Gpd  inexpli- 
cable P  It  is  hidden,  indeed,/r^?7i  the  xvife  and 
prudent;  it  is  a  path  ivhich  the  vulture's  eye 
hath  notfcen  ;  the  lion's  ic helps  have  not  trod- 
dealt;  yet  to  babes — the  meek  and  lowiy  in 
heart,  the  mydery  is  all  diiblofed  ;  they  Ijave 
both  the  Father  and  the  Son. — The  v/ill  of 
God  is  the  fubject  of  the  whole  divine  reve- 
lation, and  is  fo  far  from  being  dark  and  ob- 
icure,  that  all  divine  light  is  comprifed  in 
this  viyflery, — In  the  riches  of  his  grace,  God 
has  **  abounded  toward  us  in  all  wiidom  and 
prudence,  having  made  known  unio  us  the 
mydery  of  Iris  will." 

The  policy  of  the  Devil,  in  his  oppcfiiiou- 
to  the  will  of  God,  is  alfo  called  a  viyfltry; 
not  as  being  unfearchable,  for  in  every  age  of 
the  world,  they  vvho  do  the  will  gf  God,  will 


62  Divine  Theory. 

be  able  to  penetrate,  and  fee  to  the  bottom  of 
the  dehifion ;  but,  merely,  becaufe  it  is  deep, 
wonderfully  deceiving,  and  exceedingly  dif- 
ficult to  fearch  out  and  difclofe.  And,  mdeed, 
in  the  fenfe  of  obfcurity,  myftery  is  more  ap- 
plicable to  the  policy  of  Satan  than  to  the 
couhfel  of  God;  for  fin  is  darknefs — its  di- 
reftions  are  crooked,  and  its  forms  and  mea- 
fures  are  endlefsiy  changing  and  varying; 
whereas  God  is  light,  and  the  lines  of  his 
counfel  are  all  ftraight,  and  with  him  there 
is  no  variablenefs  or  (hadow  of  turning. 

Godlinefs,  and  every  branch  of  it,  is  called 
a  myftery;  for  it  is  2l  fcience,  great  and  glo- 
rious, worthy  of  being  looked  into,  Itudied, 
and  improved  by  men  and  angels. — Great  is 
the  myjtery  of  godlinefs.  i  Tim.  iii.  I6^  God 
7oas  vmmfejl  in  the  jV'fti\  this  is  a  my  fiery, 
but  no  fecret. — God  was  '*  manifefi,"  not 
concealed;  ''juftified  in  the  Spirit;''  this 
is  a  myfiery;  the  tefiimony  of  the  fcrip- 
tures,  and  the  power  of  God,  went  with  the 

dofirine   of  the  humble  Jefus. "  Seen  of 

"angels;''  this  is  a  myllery. — He  was  Lord, 
of  angels — "preached  unto  the  Gentiles;'- 
this  is  a  myftery. — The  poor  Gentiles  were 
very  far  from  the  fold  of  God—"  believ- 
"  ed  on  in  the  world;"  this  is  a  myftery;  for 
it  is  an  unbelieving  world. — "  Received  up 
"  into  glory;"  this  is  a  great  myftery;  from 
fo  deep  a  Jlite  of  humiliation,  to  be  lifted 
up  to  the  right  hand  of  the  Ma.jcfiy  on  high; 
whit  an  amazing  reiieftion! — Taken  alto- 
gether, or  in  any  particular  part,  godli- 
nefs is  a  myftery, — And  in  the  fenfe  that  all 


iNTROfiUCTIOJf,  63 

godllnefs  is  a  myftery,  the  truth  of  the  Trin- 
ity is,  indeed,  a  myflery,  and  a  myllery  of 
myfteries ;  for  the  purpofe,  or  will  of  God  in 
Chrift  Jefus,  is  the  principle  and  foundation 
of  the  whole. 

The  union  of  Chrift  and  the  church  is  al- 
fo  called  a  myftery. — Eph.  v,  32.  This  is  a 
great  myjlery ;  for  it  fubfilis,  as  has  been 
{hewn,  in  the  fame  truth  with  the  union  of 
Father  and  Son, — -In  the  union  of  Chrift  and 
the  church,  we  contemplate  the  divine  prin- 
ciple itfelf  y  the  ftream  which  makes  glad  the 
city  of  God,  iffues  from  the  fountain-head; 
it  is  the  eternal  life,  which  was  zoith  the  Fa- 
ther, ajid  was  manifested  unto  us,  even  tlie 
glorious  "  myftery  or  his  will,"  Yet,  itivsno 
new  thing  for  preachers  to  venture  out  free* 
ly  upon  this  ground,  and  undertake,  for  the 
edification  of  the  faints,  to  open  and  unfold 
fchis  great  myftery. 

The  gofpel  of  the  kingdom  of  God  being 
extended  to  the  Gentiles,  is  likewife  often 
called  a  myftery,  as  in  Eph.  iii.  Hozo  lie 
made  known  unto  me  the  myftery,  as  I  wrote 
afore  in  few  words,  whereby  when  ye  read  ye 
may  underjland  my  knowledge  in  the  myftery 
of  Chrifl,  which  in  other  ages  was  not  made 
known  unto  the  Jons  of  men  ^  as  it  is  now  re^ 
vealed  unto  his  holy  apojiles  and  prophets  by 
the  Spirit;  that  the  Gentiles  fliould  be  fellow  - 
heirs,  and  of  the  fa  vie  body,  and  partakers  of 
hisproniife  in  Chrijl  by  the  gofpel. — The  Gen- 
tiles being  brought  in.  and  made  children  of 
Abraiiam,  and  heirs  of  the  promifes  made  to 
the  fathers,  is^  called  a  myttery;  not,  furely> 


^4  Divine  Theory, 

ias  a  matter  in  the  dark,  and  incapable  of  be- 
ing opened  and  illuftrated:  for  the  ApoRle, 
at  the  fame  time,  he  called  it  a  myfiery,  faid 
it  was  "  revealed"  and  '^  made  known,"  and 
he  was  defirous  that  his  brethern  mis^ht  "  uh- 
*^  derlland'  his  knowledge  of  it:  but,  as  be- 
ing  One  of  the  great  branches  of  the  myftery 
of  the  divine  will;  and,  becaufe,  for  long 
ages,  it  was  undifcoverrd,  even  by  the  holy 
faints  and  angels;  and  alfo  becaufe  of  th.e 
greatnefs  of  the  wifdom  and  power  therein 
contained,  and  the  riches  of  the  grace  and 
mercy  therein  manifcfled. 

The  faith,  z,  e.  the  gofpel  iifelf,  in  like 
manner,  is  called  a  myflery. — i  Tim.  iii.  9, 
7^he  vi)Jlcry  of  the  faith;  but  the  gofpel,  equal 
with  any  other  fubjeft,  is  certainly  capable 
of  ample  illufl ration. 

The  refurreftion  of  the  dead,  and  change 
of  the  living  faints,  at  the  found  of  the  laft 
trumpet,  is,  moreover,  called  a  myflery. — - 
1  Cor.  XV.  Behold,  IJliew you  a  viy fiery:  We 

Jliallnot  alljlecp,  bilt  weJJiall  all  be  changed^ 
in  a  moment,  in  the  twinkling  of  an  eye,  at  the 
lajl  triLinp;  for  the  tyuvipetfiiall  founds  and 
me  deadpiall  be  raifcd  incorruptable,  and  roe 

JJiall  be  changed. — The  Apoitle  appears  to 
call  this  a  myftery,  on  account  of  its  being 
given  t(»  him,  fo  particularly,  bv  immediate 
revelation,  and  the  glorious  nature  of  the 
fubjeft,  and  not  as  being  beyond  the  reach 
of  our  conception  ;  for  there  is  nothing  more 
inconceivable  in  a  ftate  of  incorruptable  ex- 
iftence,  than  there  is  in  our  ])refent  corrupt^ 
able  ftatc.-— -Why  Ihould  it  leem  a  thing  ob- 


Introduction.  65 

fcure,  or  perplexing  to  the  mind,  that  God 
fhould  raife  the  dead,  or  change  the  ftate  and 
condition  of  his  people? — That  the  Apoftle 
did  not  confider  his  fubjeft  as  being  a  mat- 
ter inconceivable,  or  incapable  of  bemg  well 
underftood,  is  ev/dent  from  his  flyle — "  Be^ 
"  hold,  IJhew  you  a  myftery." 

Thefe  indances  are  enough  to  fhew  how 
the  word  Myltcry  is  ufed  in  the  fcriptures. — • 
And  no  place  in  the  infpired  volume  can  be 
found,  where  it  is  ufed  in  the  fenfe  in  which 
it  is  commonly  applied  to  the  Trinity.  And 
it  mud  be  viewed  as  a  matter  unbecoming 
and  very  difhonorable,  that  men  who  would 
appear  as  divines,  and  lovers  of  truth,  fhould 
take  advantage  of  the  mere  found  of  a  bible- 
word,  and  make  ufe  of  it,  in  the  moft  importr 
ant  relation,  as  the  one  we  have  been  confid- 
ering,  in  a  fenfe  fo  foreign  from  its  meaning 
and  ufe  in  the  bible, 

6.  Incomprehenjible !  Whilftthewordmyf- 
tery  has  been  ufed  as  a  blinder  for  the  eyes, 
this  word  has  been  ufed  as  a  muzzle  for  the 
mouth. — It  is  wonderful  what  power  there  is 
in  myjlery  to  bedim  the  fight!  and  what  au- 
thority there  is  in  incomprchenfible  to  com- 
mand filence ;  efpecially  when  it  is  advanced 
by  v;ay  of  queflion ! — And  do  you  think.  Sir, 
that  you  can  comprehend  the  do£lrine  of  the 
Trinity?— Why,  Sir,  I  do  not  know  that  I 
can  fully  comprehend  anything;  but,  not- 
withftanding,  I  have  undertaken  to  explain 
and  illuftrate  fome  things.  And,  as  to  the  di- 
vine will,  I  do  not  think  that  I  can  compre- 
hend it ;  llillj  I  iDuft  efleem  it  to  be  lightfome 


€6     '  DiriNE  TMEont. 

and  enlightening;  it  is  a  plain  path  to  wallc 
in,  and  a  perfcft  rule  to  walk  by;  it  maketh 
wife  the  fimple,  and  giveth  underftanding  to 
babes ;  it  is  the  bread  which  came  down  from 
heaven,  and  the  water  of  eternal  hfe;  it  is  a 
field  full  of  all  hid  treafurcs,  in  which  the  foul 
Can  take  an  eternal  range,  and  never  find  one 
vacant  or  fruitlefs  fpot;  it  is  more  to  be  de- 
fired  ^haii  gold,  yea,  than  much  fine  goldy 
Jweeier  oljo  than  honey,  and  the  honey-comb. 

But,  if  the  enquiry  be  after  fomething  be- 
yond the  divine  will,  it  is  a  jeft  to  talk  of  not 
Gomprehending  it ;  for  there,  no  doftrine,  no- 
trinity,  nothing  whatever  can  be  found;  it  is- 
in  vain  to  look  for  things  v/here  nothing  does- 
in  faft  exift — 'where  nothing  is  which  bears- 
a  charaBer  or  name, — And,  fuppofe,  a  trin- 
ity does  exift  in  fomething  beyond  the  divine 
will,  and- we,  in  fome  way,  could  know  that 
fuch  a  thing  exifted,  it  is  plain  that  it  could 
be  of  no  ufe  to  us ;  for  it  is  demonfhable, 
that  wifdom  is  all  conipnfed  in  the  divine  will^ 
and  all  that  is  valuable  to  men,  riches  and 
konor,  and  long  life  are  with  her.. 


#ARTrCULAR  REMARKS  RELATIVE  TO  THE 
STATEMENT   AND   DEFINITION. 

A  man,  whofe  way   lies  through  a  thick 
crowd,  whiUt  he  is  preffing  out,   one  on  the"^ 
one  hand,  and  another  on  the  other,  makes 
but  flow  progrefs ;  but   having  avtended  to 
llic  above  objettions,  I  fhall  offer  fome  few" 


iNTRODUCTlOfr*  €7 

j)artieulars  farther,  relative  to  the  Statement 
and  Definition  under  confidcration, 

1.  The  divine  principle,  as  already  defin- 
ed, necefTarily  fuppofes  an  order  of  divine 
perfons,  viz.  a  covenant  maker,  or  mover, 
which  gives  the  idea  of  a  firft  perfon ;  a  co- 
veyiantf abject,  or  one  brought  into  the  cove- 
nant, which  gives,  the  idea  of  a  fecond  per- 
fon; and  a  covenant  intercjt,  which,  in  a  juft 
cftimation  oF  the  divine  principle,  it  being  of 
the  nature  of  marriage,  and  giving  in  marri- 
age, wherein  the  intereft  is  the  bride,  gives 
■the  idea  of  a  third  perfon. 

2.  Though  in  the  divine  will,  the  cove- 
planting  parties  muft  co-ex ift,  as  the  felf  fame 
a6i  which  conilituted  the  fon,conftitutes  alfo 
the  character  of  father;  ftill  there  is  a  plain 
reafon  for  confidering  the  father,  as  to  the 
method,  firft,  or  greater  than  the  fon ;  for,  m 
the  divine  will,  the  covenant  fubjefl;  is  both 
commanded  and  blejjed  of  the  covenant  ma^ 
Jier;  and  without  all  contradiElion  the  lefs  is 
bleljed  of  the  better^  Heb.  vii,  7. — This  ex- 
plains the  word  of  Chrift.  John  xiv,  28.— 
My  father  is  greater  than  L  The  connexiori 
Ihews  that  this  is  the  true  meaning  of  the 
word,  for  Chriil  was  here  fpeaking  of  his  go- 
ing to.  the  Father  to  receive  the  bleffing  of 
\i\^  glory, — Yet,  as  this  blefhng  fets  him  up, 
as  a  Son  by  inheritance,  completely  in  the  ef- 
tate  of  the  Father;  we  behold  him,  in  this  re- 
fult  of  the  divine  principle,  as  he  zoas  i?i  the 
beginnings  is  now,  and  ever  will  be,  one  with 
the  Father;  and  as  thus  reigning  and  judg- 
ing upon  his  throne ;  he  is  God  with  Godj  co 


68  Divine  Theory. 

cxiftent  and  co-eternal  with  the  Father,  and 
his  equal  in  power  and  in  glory.  It  is  evident, 
however,  that  there  is  a  glory  of  the  parental 
chara6ler,  which  will  ever  diftinftly  remain 
to  the  Father,  and  a  diftinft  glory  of  the  fili- 
al charafter,  which  will  ever  be  contempla- 
ted in  the  Son,  as  his  own  glory;  and  fo,  al- 
fo,  there  is  a  diftinft  charatler,  which  will 
ever  be  adored  in  the  Holy  Ghoft. 

3*  The  party  brought  into  covenant  in  the 
divine  will,  being  made  the  Chriji  of  God,  is 
therefore  the  eternal  Word — the  Rock  of 
Ages — the  foundation  and  head  of  all  worlds, 
.  and  is  the  fubje6l  of  tiie  record  in  heaven. — 
Again,  the  fecond  perlon  in  the  Godhead, 
performing  the  covenant  fervice,  and  confe- 
quently  being  crowned  with  the  reward,  the 
drfplay  of  the  divine  principle  will  be  in  him ; 
he  will  declare  God — in  him  God  will  be  ma- 
nifefted;  he  will,  therefore,  be  the  fubjeft  of 
the  divine  witnefs  on  earth,  and  in  a  peculiar 
fenfe,  be  called  the  Word  of  God,  as  being  the 
report  or  expreflion  of  the  divine  will.  Such 
appellations   as  the  Word  of  God,  Rock  of 
Ages,  Foundation,  &c.  belong  undoubtedly 
to  the  Divine  Being  or  Godhead ;  but,  as  the 
divine  theory^  or  whole  exhibition  of  the  di- 
vine will,  devolves  necefiarily  upon  the  fe- 
cond perfon,  they  are  particularly  applied  to 
Chrift,  and,  for   the  fame   reafon,  he   is  fo 
particularly  called   the  Wifdom  of  God,  and 
the  Poiver  of  God,   which  are  alfo  names  of 
the  divine  principle. 

4.  Moreover,  we  obferve,  that  this  divine 
exhibition  andmanifedationof  God  inClirilt, 


Introduction,  69 

pr  his  being  the  Word  and  Wifdom  of  God, 
imphes  a  vifible  form,  which  refpefts  the 
whole  creation ;  and,  therefore,  the  light  and 
truth  of  the  whole  creation  mufl:  be  merely 
the  light  and  truth  of  Chrift,  or  the  difplay 
of  the  divine  will  in  him. — The  argument  of 
the  divine  theory,  therefore',  is  the  adual  con- 
formity of  the  works  of  God  to  the  divine 
principle,  or  the  adual  exhibition  of  Chrift 
in  the  whole  creation;  and  the  work  before 
us  is  fimply  the  illuftration  of  the  truth  that 
Chrift  is  all  in  alk 


The  foregoing  Statement  and  Definition 
of  the  divine  principle,  may  be  fummed  up 
in  the  following  theorems. 

1.  The  principle  of  divine  knowledge, 
which  is  the  difcoverable  Divine  Being,  is  of 
the  voluntary  nature,  or  of  the  nature  of  a 
purpofe  or  will ;  and  the  divine  fubftance  be- 
ing fimple  and  uncompounded,  it  is  wholly 
of  this  nature. 

2.  The  Alpha  and  Omega,  the  beginning 
and  the  end,  the  firjl  and  the  lajl  of  the  di- 
vine fyftem,  is  comprifed  in  the  purpofe  or 
will  of  God. 

3.  The  divine  purpofe  or  will  is  a  matter 
of  real  faft. 

4  The  divine  will  is  infinite,  eternal  and 
unchangeable;  holy, juft  and  good  ;  and  the 
fubjeft  of  ail  the  divine  characters. 

5.  The  divine  w\\\  is  difcoverable,  and  ca- 
pable of  ample  illuftration. 


yo  Divine  Theory. 

6,  The  divine  will  {hews  a  trinity  in  uni- 
ty; it  Ihews  a  Father,  a  Son,  and  a  Holy 
Ghoft;  and  that  thefc  three  diftinft  perfons 
iare  immediately  one  in  will. 

7,  The  divine  will  prefents  the  doftrineof 
<]:hrill;  and  the  truth  to  which  he  bare  wit* 
nefs  in  the  world,  is  traced,  as  to  its  origin, 
in  this  aft  of  his  inauguration;  and  which 
is  of  the  nature  of  a  covenant  tranfatiion,  or 
a  matter  of  record  between  parties. 

8,  The  divine  will  con  fills  of  a  precept, 
and  a  promife,  or  a  requirement  and  a  re- 
ward ;  it  is  a  commandment,  rule,  &c.  v;hich 
embraces  eternal  life. 

g.  The  requirement  of  the  divine  will  is, 
that  of  the  Jetting  up  and  full  exhibition  of 
the  authority  and  glory  of  the  Father;  the 
reward  is,  that  oi  being  fet  up,  and  exhibited 
in  this  authority  and  glory. 

10,  The  divine  will  is  the  truth  laid  dowa 
in  the  teftimony  of  Jefus,  which  was  the  mat- 
ter of  his  accufation,  and  which  he  confeffed 
before  Pontius  Pilate,  and  for  which  he  dif- 
fered upon  the  crofs;  that  he  is  Lord  and 
Chrifi  ;  and,  in  the  approaching  day,  upon  the 
throne  of  David,  at  the  head  0/'  his  church  and 
people,  he  piiall  rtign  over  the  world, — And 
this  is  the  mere  gofpel  itfelf. 

11.  Tliie  divine  will,  comprifing  the  doc^ 
trine  of  thrift,  unfolds  the  lelaiion  of  Father 
and  Son,  the  union  of  Chrill  and  believers, 
the  law  and  adminiftration  ofthe church,  the 
duty  and  bleffcdnefs  of  the  faints,  and  the 
wiiole  evei  lading  glory  of  the  kingdom  oi- 
God* 


iNTRODUCTIONi  yt 

12.  The  divine  will  embraces  the  gtory 
which  Chrift  had  with  the  Father,  before  the 
world  was — the  wonderful  fcene  of  his  hu- 
miliation— the  prefent  and  future  glory  of 
his  exaltation,  and  the  whole  divine  exhibi- 
tion in  all  the  works  of  God, — And  being  a 
matter  of  faft,  and  difcoverable,  it  lies  before 
us  as  the  perfe6l  pattern,  type,  or  map  of  the 
whole  univerfe. 


The  divine  THEORY, 

GIVING  A 

VIEW  THEREOF^ 

TOGETHER  WITH  ITS 

D  I  V  I  S  I  O  N  S» 

AND 

GENERAL  ILLUSTRATIONS. 

A   VIEW  OF   THE   THEORY. 

JN  the  unfolding  and  full  difplay  of  the  di- 
vine principle,  we  fhall  behold  Chrift,  the 
Suji  of  the  umverfe,  exhibited  firfl:  in  his  an- 
tecedent, or  primitive  ftate,  as  a  bridegroom 
coming  out  of  his  chamber : — We  fhall  then 
behold  him  in  his  intermediate  or  covenant 
fervice  ftate,  as  ajlrong  man,  with  cheerful 
zeal,  running  a  race:  Finally,  we  fhall  behold 
him  in  his  confummate  or  glorified  ftate,  as 
the  fun, full  orbited,  Jrom  whofe  heat  nothing 
is  hid;  or,  as  the  bridegroom  rejoicing  in  his 
bride. 

Nozu  that  he  afcended,  what  is  it  but  that 
he  alfo  dffcended  firfl  into  the  lower  parts 
.  of  the  earth?  He  thai  defcended  is  the  fame  al- 
fo that  afcended  up  far  above  all  heavens,  that 
he  might  fill  all  things,  Eph.  iv, — This,  his 
defcending,  implies,  that,  in  a  primitive  ftate, 
he  was  high;  and  thus  we  have  his  glorious 

K 


24  Divine  TiTEORr, 

hiftory,    Philp.  ii.    Who  being  in  the  form  of 
God,  thought  it  not  robbery  to  be  equal  with 
God:  But  made  himfelfof  no  reputation,  and 
took  upon  him  the  form  of  a  Jervant,  and  was 
made  in  the  likencfs  of  men.   And  being  found 
in  fafliion  as  a  man,  he  humbled  himfeif,  and 
became  obedient  unto  death,  even  the  death  of 
the  crofs, — Wherefore  God  alfo  hath  highly 
exalted  him-,  and  given  him  a  name  which  is 
above  every  name ;  That  o.t  the  name  of  Jefus 
every  kneeJlioiUd  bow,  of  things  in  heaven,  and 
things  in  earth,  and  things  under  the  earth, — 
And  that  every  tongue  fhould  confefs  that  Je- 
fus Chrift  is  Lord,  to  the  glory  of  God  the  Fa^ 
ther. 

A  view,  therefore,  of  the  whole  do6lrine^ 
of  Chrift  may  be  given  in  three  words,  high^ 
humbled,  and  exalted.  This  threefold  glory  of* 
our  Lord  Jefus  Chrift  forms  the  all-comprir. 
ing  circuit  of  the  Sun  of  Righteoufnefs ;  and 
it  manifeftly  unfolds   from   the  divine  will; 
for^  his  hlial  character  was  \\\t  deh.ght  oi  i\\Q 
Fatlier,   and   he   was  blejfed  as  a  Son  from^ 
everlalling;  but,  the  manifeftation  of  this  fi- 
lial charaQer,  which  neceifarily  implies  the 
manifeftation  of  the  Father's   authority,  re- 
quired; that  he  {houidjioop  in  obedience — and 
to  make  fuch   a  ftoop,  as  would  anfwerto, 
and  exprefs  the  infinite  autiiority  of  the  Ma- 
jefty  of  Heaven,  required  that  he  fnould  de^ 
fcend  to  the  lowed  poftible  ftate  of  humilia-  ' 
tion :  and  a  reward,  fuch  as  the  infinite  me- 
rit of  a  work  giving  birth  to  a  manifeftation* 
ofthegioryofGod  requires,could  be  nothing 
lefs  than  his  exaltation  above  all  luavens^ 


Divine  Theory,  75 

As  we  have  fiated,  the  flipulations  of  the 
covenant  which  Chrift  was  brought  into  by 
the  Father,  were  for  fubflance  thefe,  that  he 
fliould  come  into  the  world  and  pertbrm  a 
work  of  filial  duty,  which  fliould  give  a  full 
difplay  of  the  authority  and  glory  of  the  Fa- 
ther; and,  as  a  reward,  he  fhould  be  exalred 
and  exhibited  in  all  the  fplendour  of  that 
difplay. 

Alfo,  in  the  full  exhibition  of  the  divine 
principle,  we  fhal!  behold  three  fiates  of  the 
creation,  in  perfeft  conformity  to  thefe  three 
ftates  of  Chrifl  as  the  Head  and  Lord  of  alL 
One  all  dreffed  out  in  the  habiliments  of  in- 
nocence and  primitive  glory — bright  and  joy- 
ful as  the  morning:  another,  fhrouded  in  a 
cloud  and  baptifmal  waters,  groaning  and 
travelHng  in  pain;  and  the  other  fhining, 
glowing  and  fruftifying  under  the  beams  of 
the  Sun  of  Righteoufnefs,  or  by  the  light, 
heat^  and  bleflednefs  of  the  Delire  of  all  Na- 
tions. 

This  theory,  arifingVieceffarily  from  the  di- 
vine principle,  is  the  argument  exhibited  by 
the  apoitle  Peter,  in  his  iecond  EpifHe,  chap- 
ter third,  againfc  them  who  deny  a  future 
Itate,  faying.  Where  is  th  e  promife  of  his  covi^ 
ing  ?  or,  where  is  the  evidence  of  a  world  to 
come?  for  all  things  continue  as  they  were 
from  the  beginning  of  the  creation. — But  the 
ApoUle  replied,  7  Azj,  this  fundamental  prin- 
ciple they  willingly  are  ignorant  of\  that  the 
heavens^  fnch  as  were  atfrjl,  and  the  earth  be- 
tng  conJlrvMed  of  water  and  by  water,  by  the 
word  of  God  ;   whereby  the  world  that  then 


^6  Divine  Theory. 

was,  Being  overjlowed  of  water,  perijfied.  But 
the  heavens  and  the  earth  which  are  now,  by 
the  fame  word  are  kept  injiore,  referved  unto 
Jire  againji  the  day  of  judgment  and  perdition 
of  ungodly  men. 

Ntvertheltfs  we,  according  to  his  promife, 
look  for  new  heavens  and  a  nezo  earth,  where- 
in dwelleth  righteoufnefs. 

It  is  moft  evident  that  the  Apoflle  fpeaks 
here  of  fome  one  principle,  called  the  word 
oj  God  and  promife,  which  muft  be  known  to 
men  not  willingly  ignorant ;  which  both  con- 
ftituted  and  deftroyed  the  old  world;  which 
fame  principle  conftitutes  this  world,  and 
keeps  it,  in  ftore,  referved  unto  fire  againd 
the  day  of  judgment  and  perdition  of  ungod- 
ly men;  and,  according  to  which  alio,  we 
look  with  certainty  for  a  new  world — new 
heavens,  and  a  new  earth,  wherein  dwelleth 
righteoufnefs. 

This  divine  theory  is  contemplated  in  the 
fcripture  expreffions  of  the  heaven  of  heavens, 
and  the  third  heavens;  implying  three  ftates 
of  the  creation,  as  the  firft  or  natural  heavens 
— ^the  middle  or  angelic  heavens — and  the 
glorified  ftate,  or  heaven  of  Chrifl:. — The 
word  heaven  thus  ufed,  whether  Angular  or 
plural,  means  the  fame  thing,  and  evidently 
intends  a  whole  world.  The  holy  temple  of 
the  Lord  being  made  according  to  the  pattern 
fliewed  Mofes  in  the  mount,  exhibited  the  fame 
divine  fcheme;  Firft,  the  porch,  or  court  of^ 
the  people;  fecondly,  thefanftuary,  or  court* 
of  the  priefts ;  and,  thirdly,  the  oracle,  or  ho- 
ly of  holies. — To  thefe  three  ftates  of  Cbritt 


Divine  Theory,  77 

and  the  creation^  diftinftly  marked  out  in  the 
xix'th  Pfalm,  we  have  already  alluded;  and 
there  can  be  no  doubt  of  this  being  the  true 
explanation  of  the  three  covenants,  or  cove- 
nant ftates  of  man;  and  that  the  whole  re- 
fpeQs  one  eternal  truth,  pattern,  or  principle 
of  divine  knowledge. 

Moreover,  according  to  the  principle  of  the 
divine  theory,  vv^e  fhall  behold  Chrift  exhibit- 
ed in  three  perfonal  forms,  anfwerable  to  the 
nature  of  the  whole  exhibition,  viz.  the  di- 
vine form,  or  form  of  God,  the  angelic  form, 
or  form  of  a  fervant,  and  the  hum.an  form, 
or  faftiion  of  a  man,  in  which  form  he  is  glo- 
rified.— And  thus  in  the  day  of  judgment, 
when  all  his  glory  will  be  exhibited  in  one 
view,  he  will  appear  in  the  glory  of  the  Fa- 
ther, and  in  the  glory  of  the  holy  angels,  and 
in  his  own  glory. 

And,  in  like  manner,  in  this  exhibition, 
Chrift  bears  three  moft  diftinguifhing  names, 
viz.  The  Beginning — TheArcIiangel.^nd  The 
Son  of  God;  which  names  properly  diftin- 
guifh  the  three  heads  of  the  Divme  Theory; 
gnd  for  this  purpofe  we  ihall  ule  them. 


THE   DIVISIONS   OF  THE   THEORY. 

THE  divifion  of  this  all-comprehenfivc 
fubjeft  into  three  heads,  diflinguilhed  by  the 
three  names,  as  mentioned  above,  and  the 
chara6iers  belonging  to  them,  arifei  clearly 
from  the  nature  of  the  divine  will;  and  this 


y8  Divine  Theory, 

is  the  ground  of  thofe  three  different  exhibi- 
tions of  Chrift^  each  forming  a  wor-d,  which, 
diltinftly,  it  will  be  the  object  of  the  three 
parts  of  this  work  to  illuftrate, — Birc,  before 
we  proceed  to  the  more  full  and  conclufive 
illuitrations  in  the  exhibitions  themfelves, 
fome  particular  examination  of  thefe  names, 
in  order  to  familiarize  to  the  mind  the  cha- 
ra6ters  belonging  to  the  feveral  glorious  dif- 
plays  under  them,  together  with  fome  gene- 
ral illullrations  of  the  theory,  may  be  foun4 
10  be  of  advantage. 


The  Beginning. 

THE  word  Beginning  is  a  nameof  Chrift, 
and  one  of  the  moft  remarkable  of  all  the 
names  given  to  him  by  the  Holy  Spirit.  It 
begins  and,  excepting  the  atteilation  and  be- 
nediftion,  it  ends  theinfpired  volume.  This 
word,  ufed  in  the  fcriptures  as  a  name  of 
Chrill^  fignifies  at  lead,  a  head,  chief,  prince, 
or  principal  one. 

With  this  word,  Mofes  introduced  his  ac- 
count of  the  creation  of  God,  and  thereby 
fignified  as  infpired  writers  after  him  under- 
ilood,  that  Chrift  was  the  beginning,  the 
principal  one,  and  glorious  head  of  the  cre- 
ation. Solomon,  in  a  view  which  evidently 
includes  the.  work  both  of  creation  ""and  re- 
demption, ufes  fhe  word,  and  repeats  it,  fo 
as  therein  to  place  Chrilt  in  one  view,  at  the 
head  of  both   words.*     It  is  placed  in  the 

»  Prov.  viii.  22,  25* 


Divine  Theory.  7^ 

Introduftion  of  three  of  the  Evangelifts,  and 
firft  epiftle  of  John.  In  this  word,  Chrift  is 
alfo  revealed  to  us  as  the  head  of  the  holy- 
angels,*  and  the  prince  of  the  kings  of  the 
carth.t 

•  Hence,  writes  the  apoflle.  Col.  i.  15 — 18. 

Who  is  the  image  of  the  invijible  God,  the  firft 

born  of  every  creatuye :  For,  by  him  were  all 

things  created,  that  are  in  heaven,  and  that 

are  in  earth,  vifble  and  invijible,  whether  they 

be  thrones,  or  dominions,  or  principalities,  or 

powers, :  All  things  were  created  by  him,  and 

for  him :  And  he  is  before  all  things,  o.nd  by 

him  all  things  confjl.     And  he  is  the  head  of 

the  body,  the  church :  who  is  the  beginning, 

the  firft  born  from  the  dead,  that  in  all  things 

he  might  have  the  pre-eminence. 

From  the  truth,  or  doctrine  contained  in 
this  name,  which  is  above  every  name,  let  us 
then  take  our  departure,  in  launching  out 
into  the  boundlefs  myfteries  of  God,  that  we 
fnay  (hape  a  true  courfe  for  the  haven  of 
light  and  bieffednefs,  and  not  concerning  faith 
'makefhipwrccL 


ARCHANGEL* 

The  word  Angel,  compounded  of  the 
words  me  (fenger  and  God,  and  which  fignf- 
fies  a  mejjenger—fervant — or  onefent  of  God, 
h  another    moft  remarkable  name  given  to^ 


•f  Rev.  i.  ^.   O  i4|;x'a>  iwv  ^as-i>.ivi  Tni  yvii 


8o  Divine  Theory. 

Chrift.  This  name^  and  the  name  beginnings 
have  a  peculiar  relation  to  each  other; — * 
the  one  fignifying  the  fame  thing  in  relation 
to  the  work  of  redemption,  or  the  world  of 
grace,  that  the  other  does  in  relation  to  the 
work  of  creation,  or  the  natural  world. 

That  the  name  beginning,  given  to  Chrift, 
has  a  fpecial  relation  to  the  natural  world, 
and  fignifies  that  the  whole  creation  is  con- 
ftituted  and  confijls  in  him  ; — and  the  name 
angely  given  to  Chrift,  has  a  fpecial  relation 
to  the  work  of  redemption,  and  fignifies  that 
the  world  of  ^^race,  particularly,  is  conftitut- 
ed  and  confilts  in  him,  will  appear  by  exa- 
mining how  they  ftand  connefted  in  the 
fcriptures,  which  will  be  found  generally  the 
fame  as  in  the  following  paflages: — 

In  the  beginning  God  created  the  heaven 
and  the  earth.  Gen.  i,  i. — The  Lord  pojfefs" 
ed  me,  the  beginning,  his  way,  before  his  works 
of  old.  Prob,  viii,  22. — In  the  beginning  was 
the  word,  and  the  word  was  with  God,  and 
the  word,  zvas  God;  the  fame  was  in  the  be^ 
ginning  with  God.  All  things  were  made  by 
him.  John  i.  1 — 3 — And  thou.  Lord,  in  the 
beginning,  haft  laid  the  foundation  of  the  earthy 
and  the  heavens  are  the  works  of  thine  hands, 
Heb.  i.  lo. 

And  the  angel  of  the  Lord  called  to  him  out 
of  heaven,  and  faid  Abraham,  Abraham.  Gen. 
xxii.  1 1 . — 7  he  angel  tohich  redeemed  me  from 
all  evil,  blefs  the  lads.  Gen.  xlviii.  i6~ — Be- 
hold I  fend  an  angel  before  thee.  Exod..xxiii. 
20. — And  the  angel  of  his  prefencc  faved  them. 
Ifai.  Ixi  i.  g, — It  may  be  ooferved,  that  the 


Divine  THEORt*  81 

Wotid  of  grace,  or  church-flate,  began  iii 
Abraham's  family ;  and  that,  till  then,  no 
mention  is  made  of  the  Angel  of  God. 

Thefe  names  of  Chrift,  each  one  To  figni- 
ficant,  are  joined  together  in  the  name  arch- 
angel.* 

And,  thus  combined,  they  have  the  moft 
peculiar  force.  In  this  word,  we  behold  the 
world  of  nature,  and  the  church  Jlate  of  the 
gofpel,  or  world  of  grace  combined  together, 
and  upheld  and  governed  by  one  hand — - 
We  behold  Chrift  clothed  with  a  cloudy  and 
a  rainbow  upon  his  head;  (landing  upon  two 
worlds, y^a  and  earth,  which,  for  a  time,  un- 
der his  authority,  fubfifts  together  ;  and  then, 
by  the  fame  authority,  together  pafs  away. 

In  this  view  of  Chrilt,  given  in  this  hiji 
glorious  name,  we  have  an  explanation  of 
the  great  myjlery  of  God  in  the  frame  or  con- 
ftitution  of  all  temporary  things  ;  and  carl 
eafily  difcover  why  the  government  of  them, 
,even  in  the  New-Tellament,  is  afcribed  to 
the  Archangel,  and  that,  with  his  voice,  the 
whole  fcene  muft  be  clofed. 


THE    SON. 

BUT  there  is  another  world,  the  tcorld  to 
tome,  to  which  belongs  the  refurretlion  and 
the  holy  city,  Ncw-Jerufalevi;  in  relation  to 
whiv-^h,  Chrid  bears  the  name  of  Son — this 
\^ov\d  IS  p lit  in  fiibjeLlion  \xnto  \ixm,  in  thi*^ 

*  A'^xvT-)  7WV  Ayio.zr-j,     So  is  the  word  written  <)«tj 

L 


S2f  t)lVlNE  THEORf, 

name,  the  fame  as  the  worlds  of  nature  and 
grace  are  put  under  him,  as  the  Archangel  ^ 
and,  becaufe  this  world  is  the  moll  glorious, 
the  v/orld  of  glory,  this  new  name  is  his  moll 
glorious  name. 

That  the  name  Son,  given  to  Chrid,  ref- 
lates principally  to  his  kingdom,  power  and 
glory,  appears  from  the  following  paffages,^^ 
and  many  others ; — Thou  art  my  Son,  this 
day  have  I  begotten  thee.  Ajk  ofrae,  and  I 
Jhall  give  thee  the  heathen  for  thine  inherit- 
a.nce,  and  the  uttermojt  parts  ofths  earth  for 
thy  pojpjfwn.  Thou  Pialt  break  them  with 
a  rod  of  iron ;  thoii  jhalt  daffi  them  in  pie* 

ees  like  a  potters  vefJeL    PfaL  ii.  7 — 9* 

He  jhall  be  great,  and  fJiall  be  called  the  Son 
cf  the  Highcjt. :  and  the  Lord  God  Jhall  give 
unto  him  the  throne  of  his  father  David  ;  and 
he  fiall  reign  over  the  houfe  of  Jacob  for  ever^ 
and  of  his  kingdom  there  Jhall  be  no  end, 
Luke  i.  32',  3.3. — And  declared  to  be  the  Son 
ef  God  -with  pozoer,  according  to  the  fpirit  cf 
holinefs,  by  the  r e fur retlien  from  the  dead,. 
Rom.  i.  4. — Who^  hath  delivered  us  from  the 
pozver  ofdarknef,  and  hath  traijlated  us  in- 
to the  kingdom  qj his  dear  Son.  Col,  i,  13. — » 
The  frji- born  from  the  dead,  that  in  all  things 
he  might  have  the pre-tmintnce.  Col.  i.  18. — 
But^  unto  the  Son  he  faiths  Ihy  throne,  0  God^ 
is  Jor  ever  and  ever  ;  a  fceptre  of  righteous- 
nef^s  is  the  fceptre  of  thy  kingdom.     Heb.  i.  8,r 

Thus,  in  relation  to  the  world  of  glory,, 
^'hereof  the  fcriptures  here  fpeak,  we  behold 
Chrift  as  a  Son  over  his  own  houfe,:  crowned 
with  glory  and  honour. 


Divine  Theory*  S3 

All  this  theory  opens,  moft  apparently, 
from  the  divine  will,  Thefe  feveral  dates 
of  Chrift,  the  worlds  themfelves,  and  the 
names  which  are  expreffive  of  his  relation  to 
them,  are  all  borne  upon  the  face  of  the  di- 
vine principle  :  As  being  the  foundation, 
and  at  the  head  of  the  firfl  creation,  how  ex- 
preffive is  the  name  Beginning?  Taking  the 
form  of  a  fervant,  and  appearing  at  the  head 
of  a  militant  church,  how  clear  is  the  import 
of  the  name  Archangel  ?  But,  having  per- 
formed a  work  of  filial  duty,  in  which  he 
was  humbled  to  the  loweft  date ;  and  being 
jaifed  up,  according  to  the  fpirit  of  holinefs, 
or  according  to  the  promife,  and  feated  up- 
on his  Father's  throne,  v;ith  what  power  is 
he  declared  to  be  the  Son  of  God? 

Thefe  three  names,  Beginnings  Servant^ 
and  Son,  are  the  grand  pillars  cf  revelation, 
whereon  may  be  found  infcribed  the  whole 
counfel  of  God — ^in  them  we  have  complet* 
<*d  the  knowledge  of  our  Lord  Jefus  Chrill, 
who  is,  and  who  was,  and  who  is  to  come ; 
the  fame  j'^^r^^^,  and  to  day,2kX\dL  /or  ever. 

It  may  be  proper  here  to  notice,  refpeciing 
the  names  given  to  Christ,  generally,  that 
fome  of  them  rank  distinftly  m  the  fame  re- 
lations as  thofe  given  above:  as  with  the 
Beginning,  the  Creator,  God  Almighty,  and 
God  of  Glory ;  with  the  Archangel,  Jeho- 
vah, Lord  of  Hofts,  and  Michael ;  and,  with 
the  Son,  the  Lamb,  the  Rcfurreflion,  and 
Prince  of  the  Kings  of  the  Earth.  Some  of 
them  refpeft  two  of  thefe  relations,  as  Jefus, 
Sedecmer,  and  Shepherd ;   and  fome  arc 


84  Divine  Theory; 

common  names,  and  refpeft  them  all,  ajs 
Lord,  Christ,  and  Foundation.  The  end  of 
the  whole  is,  to  reveal  Christ  as  being  the 
head  of  all  worlds. 

As  the  worlds  of  nature,  grace,  and  glory, 
are  diftinft  ;  and,  in  their  divers  frames  and 
conftitutions,  they  exhibit  the  diftinfl:  parts 
of  the  divine  will ; — and  as  Chrift,  in  relation 
to  each  one,  bears  a  name  cxpreffive  of  its 
pecniiar  ftate,  the  work  before  us  is  naturally 
divided  into  three  parts,  which  we  fhall  pro- 
fecute  under  the  names  and  diftinft  charac- 
ters of  the  Beginning,  Archavgel,  and  Son  of 
God,  as  expreffing,  naturally,  the  dillintt 
heads  of  the  Divine  Theory, 


GENERAL    ILLUSTRATIONS   OF     THE 
,  THEORY. 

BEFORE  we  proceed  to  an  illuflration 
of  the  glory  of  Chrift,  as  being  the  head  of 
all  worlds,  in  the  aftual  exhibitions,  it  wiH 
be  proper  to  prcmife  (ome  things  which  may 
lead  us  to  contemplate  more  clearly  the  foun- 
dation or  principle  of  this  Theory;  for,  the 
more  clearly  we  view  the  principle,  the  more 
fenfibly  we  fliall  feel  its  demonltration. 

The  divine  eternal  faS,  in  which  is  found- 
ed the  truth  of  Chrift,  and  which  is  the  prin- 
ciple of  the  divine  theory,  is  illufirated  in 
the  fcriptures,  by  the  nature  of  fix  things, 
with  w4iich  men_are  converfant,  viz.  A  co- 
venant, the  beUowment  of  a  gift,  generate 


Divine  Theory,  85 

»n,  fellowfliip,  inauguration,  and  a  record ; 
and  they,  feverally,  require  particular  notice. 

1.  Of  this  divine  tranfaftion,  confidered 
as  a  covenant,  fo  much  has  already  been 
laid,  refpefling  the  illuftration  it  gives  of 
the  truth  of  the  trinity  and  unity  of  the  di- 
vine will,  and  the  nature  of  the  theory  re- 
fulting  from  this  principle,  that  it  is  prefum- 
ed  little  more  need  be  added.  It  is  m  view, 
however,  in  the  prefent  illuftrations,  10  pay 
more  particular  attention  than  has  yet  been 
given,  to  the  party  and  engagement  of  the 
Holy  Ghoft,  in  this  adorable  compaft. 

The  Divine  Spirit,  as  has  been  obferved, 
is  the  interell  mutually  regarded  in  this  co- 
venant-engagement ;  for,  as  the  Holy  Spirit, 
or  Spirit  of  Hotinefs,  is  one  and  the  fame 
with  that  of  the  parental  authority  and  love, 
and  the  filial  duty  and  joy,  it  is  xXiq  glory  of 
both  the  Father  and  the  Son,  and  can  be 
no  other  than  the  fole  intereft  of  both  par- 
ties ;  and  it  is  evident,  that  this  was  not  only 
the  concern  of  the  engagement,  but  alfo, 
that  it  was  the  authority  and  power  in  which 
it  exifted,  and  fo  was  the  third  party  in  the 
agreement. 

A  covenant  receives  its  virtue  and  ftrength 
from  the  confideraiion  of  fome  witnefs  and 
authority,  to  prove  it  and  give  it  effeft.  It  is 
always  underilood  of  parties  contratiingwith 
each  other,  and  making  folemn  promifes, 
that  in  cafe  of  a  failure,  they  become  liable 
to  fome  forfeiture  ;  and  that  fome  authority, 
which  is  able  to  enforce  the  obligation,  is 
apoealed   to,   which,   therefore,  becomes   a 


86  Divine  THEonri 

party  in  the  tranfaftion,  and  is  itfelf  bound 
to  fee  it  fulfilled  by  all  the  weight  of  its  fanc- 
tion.  And  it  is  this  circumftance  in  the  na- 
ture of  a  covenant,  which  gives  it  its  folemn 
and  reverential  (lamp. 

In  matters  of  a  civil  nature,  the  magiftrate 
is  appealed  to  in  all  lawful  contrafts,  to  fee 
that  they  are  performed  according  to  pro- 
mife,  or  to  punifh  the  delinquent;  ana  in 
the  nature  of  the  cafe,  he  is  fo  bound  to  do 
this,  that  guilt  is  incurred  on  his  part,  if  the 
duty  be  not  faithfully  difcharged.  And  in 
all  matters,  belv.^cen  party  and  party,  taKen 
in  a  religious  view,  the  fearcher  of  hearts  is 
appealed  to,  who,  as  the  final  and  righteous 
judge,  will  not  fuffer  the  gaihy  to  go  unpu- 
niflied  ;  fo,  alfo,  in  the  matter  of  the  divine 
will,  the  Holy  Ghoft  was  the  witnels  and 
power  engaged  to  enforce  the  fulfilment  of 
the  Itipulations,  by  a  fanflion  every  way  e- 
qual  to  the  weight  of  the  high  obligations. 
Hence,  in  that^V/?  name  of  God,  which  im- 
ports  the  Covenanters  by  oath,  the  idea  of  a 
curfe"^  is  clearly  intimated;  and  this  eternal 
covenant  is  ever  prefented  in  a  manner  to 
give  us  affu ranee  that  it  was  made,  and  was 
accompanied  with  every  poffible  circum* 
ftanee  of  folcmnity* 


*  •'  Aleim:  a  Noun  mafc.  plur.  2^.^  denouncers  cf  a  eon" 
*'  ditional  curfe.  A  name  ufually  given  in  the  Hebrew  fcrip- 
•*  lures  to  ihe  e'ver  bhjj'^d  2'rinityy  by  which  they  reprefenc 
**  themiVives  as  under  the  obligation  of  an  oath  to  perform 
**. certain  coHditions,  and  as  having  denounced  a  cu^fe  on  all^ 
•'  n.fcnatiii  devils,  v»ho  do  not  confornr  to  them. 

**  What  ihoie  terms  or  conditions  weie  tov/hich  the  Aleira 
**/iMfitrea  feeiai  evivieivc  from   Pf.  zx,  uaniely,  that  the  Mail 


Divine  TflEORr.  By 

*o  this  it  may  be  objefted,  that  God  could 
tiot  fail  in  his  engagement ;  and,  therefore, 
in  this  matter^  it  was  not  neceflary  that  the 


••'  Chriji  Jefusy  in  confequence  of  his  humiliation  andy^/j^r* 
**  ingsy  (ver.  7,  coznp.  Phij.  ii.  6— ic,)  Ihould   be  exalted  t9 
^'  th:  right  hand  of  God  till  all  his  enemies  Kverd  made  his  foot- 
*' Jiooly  (corrjp.  I  Cor.  xv.  25.)  that  the  rod  of  his  firengtb  {\i\%- 
**  gofpei,)  jhoiild  befent  out  of  Sion;  and  that  by  this  heJhouLi 
*'  rule  e<ven   in  the   midji  of  his  enemies ;  that  his  people  (true 
••  Chvx&i^nSy)  Jhould  ojfer  thejnfelvcs  nvillin^ly  in  the  ornament i 
**  of  holinefs  ;  and  that  thofe  which  Ihoald  be  begotten  by  hit^t 
**  to  a   refurreeiion  from  fin  herey  and  from  death   hereafter^ 
*'  (hould  be  more   numerous  than  the  drops  of  morning  de-iv-. 
*'  (comp.   Ifai.  xxvi.  19.)   All  this  [  take  to  be  briefly  com- 
•*  prchended  or  lunnmcd  up  in  that  gath  of  Jehovah  io  Chrifi 
*'  ver.  4.    7'hou  art  a  Prieji  for  ever  after  the  grder  of  Mekhi* 
*'  fedcc,  'luhichy    bv  interpretation,    is  Kin^   of  Right eofncfs, 
**  Heb.  vii.  2.    As  a  Prie/l,  Chriil,  through  the  eternal  Sjjirlt, 
**  ofFered    himfelf  without fpot  to  Gody  Heb.  viii.  3,. — ^xi,  145 
*'  as  a  Piieft  for  ever,   he  is  able  tofaus  thein  to  the  uttermoft^ 
**  (lVJ?.rg.  evermore,)  that  come  unto  God  by  him^  feeing  he  ever 
**  U<veth  to  milks  intercefjion  for  them  ;  a*)  being  after  the  order 
**  */ M^icbifedec,  he  is  King  as  w<ll  as  Priefty  YSv^^of  Righ-. 
*'  teoufiefs y^iVi'A  YL\ng  of  Peace.   Heb.  vii.  2.   Hence,  then,  we 
*«  Icui  M,  that  Jehovah  fware  to  Ailoni  or  Chriji,  (See  M.^tth. 
-*'  xxii.  43.}  and  that  this  cath  had  reference  to  the  rede/nptioO' 
*'  of  man  by  him. — The  Pfalm  it-felf  does  not  indeed  determine 
**  the  time  tvhen  this  oath  was  pronounced,  but  other  fcrip- 
*'  tifres  do.  For  bt.  Paul i^y?>,  that  Chrift  was  n:.ade  a  Prieil,  /.^. 
«'  after  the  order  of  Melchifedec  by  this  very  oath,  Heb.  vii., 
*'  21.   But  his  inauguration  to  the  Priefihccd  and  Kingdom 'W2i^, 
**  prior  to  the  creation  of  the  nvorldy  Prov.  viii.  23,  aud  feq.— 
•'  Therefore  this  very  oathy   recorded  in  Pf.  ex.  ^2Ji  prior  tv- 
«*  the  creation.  Accordiagiy  Jehovah  is   at  the  beginning  of 
♦'  creation  called  AUimy  Gen.   i.  i,  which   joplies,  that  the 
•'  divine  ^^x^'lorx^  hid  fworn  ivhen  they  created.  It  is  evident 
*•  alfa  from  Gen.  iii.  4,  5:,  th;it  both  the  feipent  and  the  wo- 
•*  ra:in  knew  Jehovah   by  this  name,  Aleim,  bsf ore  the  fall  r- 
*'  and,  to  cit'.'   but  i^vo  paflliges   out  of  many  tha:  might  be. 
**  produced  from  the  JV^av  Tejiainent  to  this  purpofe,  '^i,  Peter 
*■*  is  cxprrfs  Eph.  i.  i§ — ;q,  that  Cririll:  \\"a^ for 2 -ordained  10 
**  reti?eiri  us,  before  the  foundation  of  the  ivorld ;  and  St.  Patil^ 
*-■  a/iirins,  E^h.  i.  4,  tiiat  God,  even  the  Father  of  our  Lord  j'c^ 
'^  fus  ChriJI ,  hath  ehcfan  us  in  him^  befire  th-e  Joaudatian  of  th^^ 


88  DnMNE  Theory* 

party  of  an  authority  (liould  be  concerned; 
but  why  then  covenant  ?  Why  fvv^ear  at  all  ? 
Why  any  of  this  formality  ?  What  meaning 
could  there  be  in  the  whole  bufinefs,  unlefs 
there  were  a  third  party  engaged  thereby,  as 
in  the  nature  of  things  fuch  a  tranfafiion 
implies,  to  enforce  the  folemn  obligation  ? 
Were  there  po  magiftrate,  no  God,  no  party 

*'  By  virtue  of  this  antemwidane  oath,  the  Man  Chrijl  Jefu.t 
**  was  enabled  to  overcome  the  Devil  and  all  the  enemies  of 
**  man,  and  perfect  his  redemption,  and  from  this  oadi  it  vi^as 
**  that  the  ever-biefled  THREE  were  pleafed  to  take  that  ^/o- 
*'  rio'us  ^Xi^  fearful  name,  (Deut.  xxviii.  58.)  Jehonjah  Jleim  ^ 
*''  gloricuSi  in  as  much  as  the  tranfadlion,  to  which  it  refersi 
**  displays,  in  the  moil  ^/onoaj  manner,  the  attributes  of  God 
*^  to  men  and  angels ;  znd  fearful,  in  as  much  as,  by  one  part 
**  of  the  oath,  eternal  and  in^nna  p ewer,  Jeho'vah  himfelf,  is 
*'  <£^^g^g^^  ^O  make  the  enemies  of  Chrif  his  foot  fool,  Pf.  ex.   j« 

**  Let  thofe  who,  in  thefe  days  of  Avian,  Socinian  and.Ral;-' 
«'  hinical  blafphemy,  have  any  doubt  whether  Aleim,  when 
**  meaning  the  true  God,  Jeho-xiah,  is  plural  or  not;  confult  the 
**  following  pafTages,  where  they  will  find  it  joined  with  ad- 
*'  jeclives,  pronouns  and  vcrhsplural.  Gen.  i.  26. — iii.  22. — 
**  xi.  7 — XX.  13. — xxxi.  53. — XXXV.  7.  Deut.  iv.  7. — v.  ^3. 
*'  or  26.  Jofh.  xxiv.  19.  i  Sam.  iv.  8.  2  Sam.  vii.  23*  Pfi 
*'  Iviii.  12.  Ha.  vi.  8.  Jer.  x.  10.  Dan.  iv.  5,  6,  15,  or 
*'  8,  9,  18.  See  alfo  Prov.  ix.  10. — xxx.  3.  Pfal.  cxlix.  2, 
**  Eccief.  V.  7. — xii.  I.  Job  v.  i.  Ifa.  vi.  3. — liv.  ^.  Hof, 
**  xi.  12.  or  xii.  i.     Mai.  i,  6.     Dan.  vii.  18,  22,  25. 

*'  O  that  the  children  of  Abraham ,  according  to  the  fief j., 
**  would  attentively  confiderand  compare  the  texts  above  cit- 
Ted  from  their  o-ivn  fcriptures  !  Could  they  then  help  owning 
*'  a  plurality  of  Aleira  in  Jehovah? — When  they  read,  for  in- 
•*  fiance.  Gen.  i.  26,  that  the  Aleijn  faid.  Let  us,  or  we  atv7/> 
•*  make  ?nan  in  our  i?nage,  according  to  our  likenefs — and  ver. 
<*  z-j.—So  the  Aleim  created  7nan,  Sec.  and  compared  thefe 
**  words  with  Eccief.  xii.  i.  Andrememher  thy  Creators,  could 
**  they  doubt  whether  Aleim,  as  applied  by  Mcfes,  in  the  hif- 
"  lory  of  the  creation,  denoted  a  plurality  of  agents  ?  Anti  yet 
♦^  furely,  as  faiih  the  prophet  Ifaiah.  chap.  xliv.  24,  Jehovak 
**  f  retched  forth  the  hcanjens  zlona^  and  fpread  abroad  the  earth 
**  by  himieif,  without  the  aid  or  concurrence  of  any  creature, 
*'  how  exalted  focver.  Gomp.  chap,  xlii.  9. — xiv.  iz." 

FariihurJPs  IhLre'-M  Li:xicor,» 


Divine  THEour,  Sg 

Handing  by  to  enforce  the  engagement,  it  is 
plain,  that  the  tranfa6iion  of  covenanting 
and  fvvearing  would  be  without  folemnity 
and  v/ithout  meaning.  And  if  it  be  further 
obje6led,  that  it  is  given  in  the  divine  record, 
that  God  fware  by  himfelf,  it  may  be  anfwer- 
ed,  that  by  this,  we  are  not  to  underftand 
that  he  fware  by  his  own  perWn,  but  that 
the  authority  appealed  to,  was  a  party  in  the 
Godhead ;  and  fo  was  himfelf,  for  this  is  the 
evident  truth  ;  and  the  contrary  would  im* 
ply  an  abfurdity. 

But  it  is  not  proper  to  fay,  in  eivery  point 
of  view,  that  there  could  be  no  failure  in  this 
cafe ;  for,  on  the  part  of  Chrift,  the  engage- 
ment was  not  merely  pcrfonal,  but  as  a  fu- 
rety  for  a  fallible  creature;  and,  on  the  part 
of  the  father,  that  was  engaged  which,  of  all 
things,  was  the  mod  improbable  to  take 
place,  viz.  Thsit  death  {hou\dy\t\d  life;  and 
that  a  people,  whofe  name  was  The  Rebelli- 
ous, fliould  be  willing  \  and  the  truth  of  this 
matter  was  proved  in  the  fafl: ;  for  a  failure 
did  fo  take  place  that,  by  the  party  of  the 
furetifhip,  the  forfeiture  was  incurred,  and 
the  dreadful  Ilroke  was  infliftcdby  {.hcfword 
of  the  Lord,  which  was  that  power,  or  third 
party,  appealed  to  in  this  moft  folemn  con- 
tra£t. 

^  Again,  a  queftion  may  arife  refpeQing  the 
Holf-  GhoR  being  confidered  as  the  great 
irtterefl:  refpefled  in  this  covenant,  from  the 
c/rcumftance  that  the  fcriptures  often  allude 
to  the  church,  or  the  redeemed  people  of 
Chriil^  as  being  the  interell  contemplated  in 

M 


€p  '  DfviNE  Theory. 

this  divine  trnnraflion?  The  anfwer  to  this 
quellion,  is  found  in  the  confideration  that 
the  church  is  the  vehicle  or  temple  of  the  Ho- 
lyGhoJl\  and  therefore  is,  properly  and  ne- 
ceffarily,  confidered  in  the  fame  view  ;  hence 
this  great  iniereft  of  the  glory  of  God  is  fa 
often  exhibited  in  the  name  of  The  Bride ^ 
The  Lamb's  Wife  ; — and  the  Lord  calls  Ifrael 
his  Glojy.  And  when  we  refleft,  that  the 
church,  fird,  by  the  fpirit  of  obedience ;  and 
f^condlv,  by  the  fpirit  of  gJory,  {hall  be  fill- 
ed vrith  all  the  fullnefs  of  God;  completely 
fiHed  bath  with  the  fpirit  of  the  Father  and 
of  the  Son  ,  we  perceive  that  this  eleft  body 
cannot  be  fepa rated  from  a  view  of  this  eter- 
nally defired  intereff ;  and  that,  as  it  refpefls 
the  mariifeliaiian:,  it  wHI  be  in  the  churchy 
that  the  Holy  Ghoff ,  which  is  the  objc6l  and 
end  of^all,  will  be  fully  embraced,  both  by 
the  Father  and  the  Son, 

The  intereit  in  a  covenant  may,  or  may 
not,  be  a  perfon  ;  but,  in  the  cafe  before  us, 
it  being  of  the  nature  iiated,  as  that  of  mar- 
ry irrg  and  giving  in:  marriage,  in  which  the 
intereft'  is  the  Bf  ide,  it  is  necefiary  fo  to  con- 
fide r  it.  Alfo,  in  the  view  we  have  taken 
of  covenant  tranfafctions,  as  in  their  nature 
requiring  a  third  party  as  the  witnefs  and 
authority,  the  Holy  Ghoft  muft  of  necefTity 
be  confidered  a  perfon  ;  and  indeed,  fbr  the 
fame  reafon  that  the  firft  and  fecond  parties 
are  called  perfons,  the  third  party  mufl  be 
confidered  alfo  as  being  a  perfon ;  for,  in  this 
relation,  all  that  is  meant  by  the  term,  is  one 
who  is  concerned^  and  is  acling  a  part,  im- 


.Divine  Theory.  §i 

H^ediately,  in  the  matter  of  the  divine  will. 
In  this  view,  therefore,  of  ihe  divine  princi- 
ple, we  have  a  ftriking  illuttration  of  the 
truth  of  a  trinity  in  unity;  as  three  perfons 
afting  together,  are  neeeffarily  contemplated 
jn  this  divine  economy. 

2.  To  this  divine  tranfaSion,  confidered 
^s  the  beftowment  of  a  gift,  we  have  already 
briefly  alluded.  It  is  proved,  that  this  real 
fa6l  exifted  in  the  eternal  divine  will,  and 
that  grac/;  teas  given  us  in  Chrijl  J'Jus,  be- 
fore the  world  began;  which  grace  was  the 
'eternal  life,  H^re  alfo  we  have  the  knowledge 
x)f  three  things,  which  exifted  eternally  and 
neeeffarily  in  the  divine  will,  viz.  a^zra%  a 
receiver,  and  the  gift  bellowed  and  received ; 
^nd  in  the  giver,  we  here  contemplate  the 
xrharafter  or  truth  of  the  Father;  and  in  the 
leceiver,  the  truth  of  Chrid  •  an<i  in  the  eter*- 
nal  life  given,  i^-Wof  the  Holy  Gholt. 

'1  his  a6i  of  giving  us  eternal  -life,  which, 
^s  has  been  {hev.'n,  confided  in  giving  a  comr 
mandment,  embracing  the  divine  favour^ 
conftituted  the  glory  of  the  Father.  In  tiiis 
one  att  of  his  giving  a  precept  and  a  pro*, 
inife,  or  a  requirement  and  a  reward,  is  com* 
prifed,  as  in  its  origin,  every  thing  which  is 
imported  by  his  name  God  and  ike  ftzt/ien 
AlUhe  hon<)ur,  all  the  high  distiutlion,  all 
the  infinite  claims  of  this  adorable  char  after, 
arife'from  his  being  the  propoler,  the  first 
mover  and  free  difpofer  of  the  iinfpcakabk 

KefpeQing  a  receiver,  it  is  requifite  to  ob- 
it\rve^  that  a  donation  may  be  made,  though 


c^^  Divine  TheorV. 

the  perfon  or  perfons  for  whom  it  is  defigned 
be  not  prefent ;  yea,  though  fuch  be  not  in 
existence.  Many  deeds  of  gift  have  been 
effeftually  made,  when  the  perfons  to  whom 
the  property  is  given,  have  been  far  distant 
and  wholly  unknowing  to  the  tranfaflion ; 
and  many  legacies  have  been  bequeathed  to 
unborn  heirs  ;  but,  in  fuch  cafes,  it  is  re- 
quired by  law,  and  in  the  nature  of  things 
it  is  neceffary,  that  there  be  appointed  a  trus- 
tee, who  fliould  receive  charge  of  the  pro- 
perty, under  fuitable  obligations  and  bonds, 
to  deliver  it  over,  in  due  time,  to  them  for 
whom  it  v/as  defigned. — Such  a  party  ex- 
istedr-in  the  eternal  divine  wqll ;  who,  as  the 
nature  of  the  cafe  required,  received  in  our 
name  the  infinite  bequest ;  and  who  was  laid 
under,  and  freely  took  upon  him,  the  high- 
est and  most  folemn  obligations  to  preferve 
it ;  and,  in  thtfulnejs  oj  times,  to  bring  for- 
ward the  legatees,  and  put  them  into  full 
poffeflTion  of  the  inheritance  of  glory  and 
eternal  life. 

It  will  be  obferved,  that  a  trustee,  in  the 
matter  of  the  divine  will,  viewed  as  the  be- 
stowment  of  a  gift,  is  the  fame  thing  as  a 
furety,  when  the  fubjeft  is  confidered  as  be- 
ing a  covenant ;  and  in  this  truth  of  our  eter- 
nal life  having  been  at  first  received  by  »a 
trustee,  may  be  feen  the  fource  of  the  eternal 
fonlhip.  Here  is  the  high  origin  of  the  name 
Chrijt ;  and  of  all  tlie  offices  and  honours 
which  he  fuftains  as  the  Lord  and  head  of  the 
creation — all  the  glories  of  his  relation,  both 
to  the  Father  and  to  the  church,  arife  from 


Divine  Theory.  93 

his  being  engaged  and  intruded  wiih  the 
keeping  and  immediate  difpenfmg  of  the 
eternal  life  and  glory  of  his  church  and  peo- 
ple, according  to  the  Father's  good  pleafure. 
Though  our  Lord  received  this  entered 
as  a  trultee,  yet  the  nature  of  the  thing  is 
fuch,  that  it  thus  neceffarily  became  his  own, 
together  with  that  whole  blefl'ed  body  of 
people,  for  whom  it  was  defigned ; — for 
the  receiving  of  a  commandment,  implies 
the  keeping  of  it ;  and  alfo  the  receiving  of 
a  blefling,  implies  the  enjoying  of  it ; — and 
the  filial  charaSer  being  conllituted  by  the 
parental  commandment  and  blelhng; — it  is 
manifeft,  that  he  who  received  it  immediate- 
ly  from  the  Father,  was  thereby  conllituted  the 
Son  of  God  ;  as  all  they  who  receive  it  thro' 
him,  are  thereby  alfo  conftituted  his  children. 
The  living  only  can  know  what  life  is :  I  live 
by  the  Father,  fays  Chrill;  and  he  could  fay, 
by  experience  dcubtlefs,  as  all  his  people  can 
declare  the  fi\me  truth — I  know  that  his  com- 
mandment  is  life  everlajling.  The  bleffed  Jefus 
ever  traced  his  own  fonfhip,  heirfhip,  eteriial 
life  and  glory,  to  the  fame  fource  with  that 
of  his  people,  viz.  His  Father's  command- 
ment, in  keeping  of  which  there  is  great  re- 
ward.  He  never  preached  the  vague  doc- 
trine held  forth  by  modern  expounders  and 
commentators,  that  his  eternal  life  is  to  be 
antedated  to  the  commandment  of  the  Fa- 
ther, which  conftituted  him  our  Lord  and 
Redeemer. 

,  'Contemplating  this  truth,  it  may  be  readi- 
ly perceived  that,  on  the  one  haiid,  by  this 


54  Divine  Theor\*^, 

commandment,  he  was  made  to  the  Father  a 
Son ;  and,  on  the  other,  by  the  fame  good 
will,  he  was  made  to  the  church  a  head,—^ 
This  eternal  life  being,  from  the  beginning, 
configRed  and  intrufted  to  him ;  being  re- 
ceived and  kept  in  him  ;  and  finally,  being 
manifelled  and  difpenfedby  him  ;  is  evident- 
ly that  one  all  meritorious  thing,  which  give$ 
him  his  names  of  Son  and  Chril!:,  of  Lord 
and  Saviour;  and  all  his  worthy  and  adora^ 
ble  claims,  both  in  heaven  and  on  earth. 

Again,  from  the  nature  of  the  fubjeH,  it  h 
evident,,  that  in  this  aft  of  giving  us  eternal 
life,  God  gave  us  his  Son:  for,  this  life  be- 
ing given  to  us  in  Chrifl:  as  the  truftee,  the 
charge  in  its  nature  required  that  he  (hould 
come  into  the  world,  and  manifed  it ;  which 
could  be  done  only  in  a  way  of  obedience  to 
that  commandment  in  which  it  confided  ; 
and  which,  in  fuch  a  world  as  this,  would 
Beceffarily  lead  him  to  the  lowefl:  poflible 
Itate  of  humiliation.  As  therefore  eternal 
life  was  given  to  us  in  Chrill  Jefus,  he  was, 
in  the  fame  a6l,  given  to  us,  even  to  lay  down 
his  life  for  u^  ;  and  his  receiving  this  charge, 
which  was  properly  expreffed  in  thefe  words, 
Lo,  J  come  to  do  thy  will,  0  God,  was  the  free 
Offering  of  himfelf  as  a  facrifice,  and  a  vo- 
luntary engagement  to  give  his  life  for  the 
people. 

RefpeQing  the  gift  befiowed  upon  us  in 
Chrifl  Jefus,  this  is  evidently  the  Holy  Gholt. 
We  have  ihewn  that  the  will  of  God  confilt- 
ed  in  a  commandment  embracing  the  divine 
fdvor;  fuch  a  commandment  a^  is  neceflary 


JDiviNE  Theory,  95 

to  form  the  filial  chara6lcr. — /  know,  fays 
Chrift  fpeaking  of  his  Father,  that  his  com- 
.mandment  is  life  everlafting. — He  had  receiv- 
ed it— he  had  kept  it — he  lived  by  the  Fa- 
ther— it  was  his  meat  and  drink  to  do  his 
will ;  by  experience  he  knew  that  this  was 
eternal' life,  and  recommending  it  to  the  peo- 
ple, he  faid.  It  is  the  Spirit  that  qiiickeneth  ; 
the  Jlejh  projiteth  nothing :  The  words  that  I 
fpeak  unto  you,  they  are  Spirit,  and  they  are 
life. — It  appears,  therefore,  that  this  com- 
mandment delivered  to  us  by  Jefus  Chri(t 
from  the  Father,  is  the  gift  of  eternal  life, 
which  we  are  confidering. 

But  this  is  the  fame  as  the  gift  of  the  Holy 
Spirit;  for  the  commandment  given  to  us  by 
Jefus  Chriil  is  fpirit:  It  is  the  Spirit  that 
quickeneth  ;  the  words  that  I  fpeak  unto  you ^ 
they  are  fpirit.  John  vi.  63,  The  word  oj  God, 
is  quick,  and  powerful,  and  fiarper  than  any 
two  edged  fzoord,  piercing  even  to  the  dividing 
of  under  of  foul  and  fpirit,  and  of  the  joints 
and  marrozv,  and  is  a  difccrner  of  the  thoughts 
and  intents  of  the  heart,  Heb.  iv,  12. — And 
this  is  the  Holy  Spirit;  for  by  this  command- 
ment, or  word,  does  all  divine  holinefs  exift. 
Chriil  prayed  for  his  people,  faying,  Sandijy 
tkem  through  thy  truth;  thy  word  %s  truth, — 
By  this  Chi  ill  himfelf  was  fet  ^par t,fan£liji^ 
ed,  andfent  into  the  world,  John  x.  36;  he  re-, 
ceived  and  kept  the  commandment,  or  word; 
of  God,  that  he  might  give  it  to  his  people; 
whereTore  he  faid.  For  their  fakes  I  fanUiJy 
viyfelf,  that  they  alfo  might  be  fandified  thro^ 
the  truth.  John  xvii.  19.  And  it  is  d^io^tsu 


96  Divine  Theory. 

dent,  that  the  Father  is  called  holy,  becaufe 
this  ho]yy2i726%y3'm^  commandment  is  given 
from  him. — It  is  evident,  therefore,  that  the 
^^/'i^  of  eternal  life,  which  confifts  in  the  pa- 
rental commandment  embracing  the  love  of 
God,  is  the  fame  as  the  gift  of  the  Holy 
Spirit. 

Hence  the  Holy  Ghofl:  is  called  the  prom- 
ife  of  the  Father:  and,  as  being  the  fullnefs 
of  the  parental  blefTmg  given  to  us  in  Chrift 
Jefus  in  the  covenant  of  redemption ;  the 
Ihedding  forth  of  the  Holy  Ghofl  on  the  day 
of  Pentecofl,  was  fpoken  of  by  Peter,  as  the 
fulfilment  of  the  Father's  promife  to  his  Son, 
and  the  completion  of  his  grace  to  the  church 
thro'  him:  Therefore  being  by  the  right  hand 
of  God  exalted,  and  having  received  of  the  Fa- 
ther the  promife  of  the  Holy  Ghofl,  he  hath 
fhed  forth  this  which  ye  now  fee  and  hear,  A6ls 
ii.  33. — And  John,  fpeaking  of  the  Holy 
Ghoft,  which  he  calls  an  un6iion  fom  the 
Holy  One,  1  Epif.  ii.  25,  fays.  This  is  the 
promife  that  he  hath  promifcd  us,  even  eter* 
nal  Ife. 

It  is,  therefore,  manifeft,  that  the  Father, 
in  giving  to  the  Son  his  parental  command- 
ment, which  is  eternal  li/e,  gave  neceffarily 
to  him  the  infinite  blefling  of  the  Holy  Ghofl ; 
thefe  things  are  in  their  nature  infeparable ; 
and  in  giving  to  his  Son  this  commandment 
in  all  its  infinite  length  and  breadth,  the  Fa- 
ther gave  7iot  the  Spirit  by  meafure  unto  him, 
John  iii.  34,  In  receiving  this  eternal  law  of 
ionlhip,  Jrfus  Chrift  received  all  poxoer  in 
heaven  and  i:i  earth.    In  his  keeping  this  pa- 


Divine  Theory.  97 

rental  commandment,  in  him  are  hid  all  the 
treafures  of  xoifdom  and  knowledge;  and  in 
his  difpenTing  it  to  his  people,  he  gives  them 
power  to  become  the  Jons  of  God.  !So  plain  it 
is,  that  the  rich  gift  of  God,  which  is  eternal 
life,  even  the  Holy  Ghojtfn  comprifed  in  the 
parental  commandment:  which,  with  regard 
to  us,  was  given  to  the  Beloved  before  the 
world  began,  and  which  is  now  manifefled 
unto  us  through  Jcfas  Chrijl  our  Lord* 

That  this  eternal  life  is  a  diflinft  thing  from 
either  the  Father  or  the  Son  is  evident,  be- 
caufe,  were  it  not  diftinft  from  the  Father^ 
his  giving  it  would  have  been  merely  the  giv- 
ing of  himfelf;  but,  in  the  divine  record  this 
gift  appears  ever  as  being  diflinft  from  the 
giver,  and  as  given  forth  from  the  Father, 
And  were  it  not  alfo  ditlinQ  from  the  Son,  it 
could  not  be  faid  with  propriety,  as  it  often 
is  in  the  fcriptures,  that  it  was  given  to  us  in 
him. 

And  that  the  Holy  Ghofl:  is  a  diJlinEl  party 
in  the  divine  will,  is  moll  apparent  from  the 
current  language  of  the  fcriptures;  a  fingle 
padage  may  be  fufficient  to  fhew  fuch  a  di- 
Ilinftion;  fee  John  xv.  26. — But  when  the 
Comforter  is  come,  zuhom  I  will  fend  unto  you 
from  the  Father,  even  the  Spirit  of  Truths 
which  proceedethjfrom  the  Father,  hejhall  tef- 
tify  of  me, — Here  it  appears  that  the  Holy 
Spirit  is  not  the  Father,  for  he  comes  from 
the  Father,  ^nd proceedeth  from  the  Father; 
neither  is  1}q  the  Son,  for  he  hfent  by  the  Son^ 
and  he  tejlifies  of  him;  and  that  he  is  an 
agent,  or  a61ivc  partv  in  the  divine  will,  ap- 

'N 


98  Divine  Theort. 

pears  from  his  hdng  fent;  from  his  coming 
^nd  proceeding  from  the  Father ;  and  from  the 
offices  he  bears,  and  the  zvork  he  performs,  of 
a  loitnefs  to  the  truth  of  Chrift,  and  a  Com- 
forter to  his  people. 

And,  afide  from  the  evidence  arifing  from 
the  flyle  of  the  feriptures,  the  nature  of  the 
gift  of  God,  fliews  that  it  is  a  diftinft  party  in 
the  divine  will,  for  it  is  fife;  and  life  implies 
activity,  and  aftivity,  in  the  matter  of  a  will, 
implies  willing,  and  willing  denotes  a  perfon, 
The  giving  forth  of  this  commandment,  or 
the  proceeding  of  the  Holy  Ghoft,  conftitut- 
ed  the  paternity  of  him  from  whom  he  was 
given  forth  and  proceeded;  2ind  the  7 eceiving 
of  the  Gommandment,  or  the  coming  upon^ 
abiding  or  refing  of  the  Holy  Ghoff,  confti- 
tuted  he' fonf  lip  oi him  upon  whom  he  came,, 
and  by  whom  ne  was  received. — An  agency 
of  the  Holy  Ghoft.  therefore,  conflituted  the 
charafters,  the  relations,  and  the  eternal  glo- 
ries of  both  the  Father  and  the  Son ;  fo  that^ 
if  it  were  poiTible,  there  is  lefs  room  to  doubt 
of  the  perfonality  of  the  Holy  Ghoft,  than^ 
there  is  of  that  of  either  the  Father  or  the 
Son. 

Of  the  truth,  therefore,  of  three  perfons 
aBing  together  in  this  matter  of  the  grace  of 
eternallife,\srh\ehrWdLS.  given  to  us  inGhrill  Je- 
fus  before  the  world  began;  this  view  of  the 
divine  principle  affords  the  cleareft  illuftra- 
tion. 

3.  From  the  illuftrations  already  given  of 
the  divine  principle,  it  appears  that  in  tracing 
out  di generation  in  the  voluntary  fenfc^  it  is  ne- 


Divine  Theory.  yg 

ceffafy  only  to  enquire  for  three  things ;  firft,  a 
head,  or  one  who  exereifes  authority  and  com* 
mand,  fuch  as  is  neceflTary  to  form  the  filial 
charafter ;  fecondly,  difubjeSi,  or  one  brought 
under  fuch  authority  and  command,  and  fo 
becomingafon;  dind^  thirdly ,^- commandment ^ 
fuch  as  carries  the  authority,  and  embraces 
the  favor  of  the  head;  or  a  precept  clothed 
with  effeftual  power  to  form  the  child,  and 
to  give  the  reward  of  filial  obedience,  which 
is  the  heirfhip  of  the  parental  eftate,  or  the 
inheritance  of  the  fame  authority  and  com- 
mand; and  thefe  things  are  found  exifting, 
neceffarily  and  eternally,  in  the  divine  will. 
And  it  has  been  (hewn,  that  there  is  an  ever- 
lading  Father,  or  one  who  exercifed  this  au- 
thority, before  the  world  began;  alfo,  that 
there  is  an  eternal  Son,  or  one  who  was  the 
fubjeft  of  this  command,  and  the  objeft  of 
this  favor,  before  the  world  exifled.  And  the 
nature  of  the  divine  authority  proves  that 
the  Spirit  is  alfo  eternal.  The  exigence  of 
the  precept  and  promife  of  God,  which  is 
fpirit  and  life,  is  involved  in  the  exiftence  of 
this  parental  authority  and  filial  duty, 

Agur,  in  his  prophecy,  lamenting  that  he 
had  not  the  knowledge  of  the  holy,  whilil  ear- 
neflly  inquiring  after  the  truth,  as  every 
holy  foul  is,  being  diretled  by  the  fpirit  of 
infpiration,  he  gave  the  anfwer  to  the  great 
queftion  refpefting  the  knowledge  of  the  Fa- 
ther and  his  Son,  which  is  eternal  life,  in  the 
fame  words  in  which  he  afked  it. 

Wlio  hath  afcended  up  into  heaven,  or  des- 
cended? Who  hath  gathered  the  zoina  in  lus 


100  Divine  Theory. 

fifts  ?  Who  hath  bound  the  waters  in  a  gar- 
ment? Who  hath  ejlablifhed.  all  the  ends  of  the 
earth?  What  is  his  name,  and  what  is  his  Sons 
name,  ij thou  canjt  tell? 

The  inquiry,  in  thefe  words  is,  evidently, 
concerning  the  divine  principle;  and  the 
whole  fubjeft  is  here  defcribed. — Firft,   The 

flory  of  Chrift — Who  hath  afcended  up  into 
eaven,  or  defrended?- — We  have  the  autho- 
rity of  the  apoftle,  for  confidering  this  as  a 
defcription  of  Chrift's  humiliation  and  exal- 
tation ;  and  as  intending  his  defcending  and 
afcending ;  in  which  order  he  conltrutis  the 
paffagc. — Secondly,  The  glory  of  the  Fa- 
ther in  him-r-Who  hath  gathered  the  wind  in 
hisffis  ?  Who  hath  bound  the  watei  s  in  a  gar- 
ment? who  hath  ejl.abl?//ied  all  the  ends  of  the 
earth?  This  is  plainly  a  defcription  of  the 
divine  authority  aad  command. — ^And,  thii  d- 
ly,  The  Holy  Spirit  which  is  the  agent  em- 
ployed in  the  execution  of  this  authority, 
called  his  fi^fls,  a  garment,  &c. — Thefe  quef- 
tions  are  put  '\n  a  manner  which  imports, 
that  the  inquirer  felt  that  he  who  could  an- 
fwer  them,  and  tell  the  n/?772^  of  the  living  and 
true  God,  and  his  Sons  name,  had  learned  zoij- 
dom,  and  had  received  the  knoivledge  of  the 
holy,  and  had  attained  the  objeft  which  is 
the  uhimate  of  all  true  defires. 

What  is  here  given,  may  be  confidered  as 
the  fuperfcription  oi  the  hook  of  the  generati- 
on of  Jcfus  Vhrifl — fo  much  only  of  this 
thing  did  God's  ancient  people  know;  lor  to 
them  the' book  was  fealed.  And  thoufjR  we 
live  in  gofpel-times,  yet  how  fewof  us  have 


Divine  Theory.  loi 

fo  much  of  the  knowledge  of  Jefus  Chrift  as 
had  Agur  !  Becaufe  he  had  attained  no 
more  divine  knowledge,  he  thought  himfelf 
not  to  have  the  under/tan  ding  of  a  man; 
and  he  efteemed  himfelf  brutifJi,  viz.  being 
fomewhat  below  the  proper  dignity  of  a 
man ;  but  he  who  has  not  attained  fo  much, 
mult  be  thought  a  mere  brute. 

As  brief,  however,  as  his  knov/ledge  was, 
he  dared  not  like  many  in  thefe  days,  to  add 
unto  the  words  of  God,  left  he  ftiould  be 
reproved,  and  he  be  found  a  liar.  Folded 
as  it  was,  he  ftill  kept  to  the  book — the  di- 
vine will  unfolding  in  Jefus  Chrift,  in  his 
defcending  and  afcendivg,  was  his  Alpha  and 
Omega — he  was  content  to  begin  at  the  be- 
ginning of  the  creation  of  God ;  or  wnth  that 
afl  of  the  divine  will  which,  in  the  effeft, 
fent  Jefus  Chrift  into  the  world  ;  and  he  was 
content  alfo  to  end  at  the  ends  of  the  earth. 

The  folemn  queftion,  what  is  God?  as  it 
was  put  by  this  holy  infpired  man,  is  merely 
thi«,  what  has  God  wrought  ?  As  though  he 
liad  faid,  tell  me  w^hat  God  has  done?  Open 
to  me  this  matter  of  his  defcending  and  as- 
cending? Unfold  the  a61s  of  divine  govern- 
ment; of  his  gathering  the  wind  in  his  fifts; 
.of  binding  the  waters  in  a  garment;  and, 
finally  of  eflablilhing  all  the  ends  of  the 
earth  ?  Do  this,  and  you  will  anfwer  my 
great  queftion — do  this  and  you  will  ex- 
plain the  truth  of  the  Father  and  the  Son, 
in  whicli  is  eternal  life ;  he  who  can  do  this, 
has  the  knowledge  of  the  holy,  and  can  teU 
ZLiJiat  is  his  name  and  what  is  his  ^cn's  navie^ 


202  Divine  Theory. 

By  the  power  of  the  Spirit,  of  which  the 
mnd  is  the  eviblem,  Jefus  Chrift  was  fent  into 
the  world — by  this  power,  in  the  hands  of 
the  Father,  as  the  wind  gathered  in  hu  Jijts, 
he  went  and  returned,  was  carryed  up  and 
dowm ;  and,  by  this,  he  learned  obedience, 
and  was  formed,  as  a  fon,  according  to  his 
Father's  will ;  and  finally,  by  this,  he  is  re- 
warded as  a  fon,  by  being  filled  with  all  its 
infinite  fulnefs,  and  by  difpenfing  the  fame 
to  his  church  and  people  ; — And  being  fent 
into  the  world  by  this  high  authority,  be- 
hold !  the  waters  alfo,  the  great  deep,  which 
is  the  emblem  of  his  humiliation  and  fuffer- 
ings — even  death  and  hell  are  controlled, 
and,  as  it  were,  bound  in  a  garment ;  which  is 
the  emblem  of  God's  truth  and  faithfulnefs, 
wherein  he  had  promifed  to  him,  that  he 
would  not  leave  his  foul  in  hell,  neither 
would  he  fuffer  his  holy  one  to  fee  corruption^ 
Again,  look  away  to  the  ends  of  the  world, 
and  contemplate  the  bleffcd  iffue  of  the  me^ 
diatorial  work  of  Jefus  Chrift,  in  the  final 
ejiablijliment,  peace,  and  glory  of  his  ever- 
lafting  kingdom.  .The  erds  of  the  earth,  or 
ends  o)  the  xoorld,U  a  phrafe  often  ufed  in 
the  fcriptures,  to  denote  the  prefent  and  the 
future  Hate  of  the  gofpel  kingdom,  in  the 
times  of  the  reflitution  of  all  things,  when  it 
is  promifed  that  all  thexnds  of  the  earthjliall 
fee  the  falvation  of  our  God, 

Wherever  we  have  a  clear  view  given  us 
of  the  divine  principle,  w^e  are  led  to  con- 
template the  truth  of  the  threefold  Jiate  of 
Chrift,  and  that  alfo  of  the  world  or  his  king- 


DrviNE  Theory.  105 

fom,  in  perfefl  conformity  to  him  as  the 
Head  and  Lord  of  all;  for  this  divine  theo- 
ry unfolds  necefTarily  from  the  divine  wilL 
This  remark  i:s  illuftrated  in  the  view  before 
US.  The  gathering  of  the  wind  in  his  fifts  is  a 
proper  defcription  of  the  kingdom  of  nature; 
the  binding  of  the  waters  in  a  garment,  is  a 
natural  defcription  of  the  kingdom  of  grace ; 
and  the  efiaLlifhing  of  all  the  ends  of  the 
earth,  is  a  beautiful  defcription  of  the  king- 
dom of  glory.  And  this  was  all  that  the  holy 
man  defired  to  know;  and  what  more  can 
the  wife  in  heart  defire?  It  was  this  book  of 
the  kingdom  which  fully  opens  in  the  future 
glory  of  Jefus  Chrift  and  his  people,  that 
John  the  Revelator  favd  in  the  right  hand  of 
him  that  fat  upon  the  throne^  -written  within 
and  on  the  backfide,  fealed  with /even  feals  ; 
concerning  which  he  wept  much,  becaufc  no 
man  was  found  worthy  to  open  and  to  read  the 
book,  neither  to  look  thereon;  but,  thanks  be 
to  God,  it  is  the  high  and  diftinguifhing  pri- 
vilege o{  the  children  of  the  kingdom,  that  to 
them  it  is  given  to  know  its  myjieries,  being 
experimentally  and  effeftually  taught  them, 
by  the  fpirit  and  power  of  the  holy  humbling 
commandment  of  Jefus  Chrift,  and  by  the 
confolation  of  his  bleffed  exalting  promife. 

This  pafTage  affords  evidence  that  Agur 
was  a  great  prophet;  for,  though  he  could 
not  read  it,  yet  he  faithfully  held  the  book  of 
the  generation  of  the  Son  of  God  in  his 
hand;  and  like  a  certain  preacher,  who,  af- 
ter puzzling  a  while  at  the  text,  made  a  fo- 
kmn  impreffion  upon  his  hearers,  by  theau- 


3Q4  t)iviX^E  Theory. 

xious  manner  in  which  he  held  out  the  bible^ 
faying,  "  The  truth  is  here,  in  this  book." — • 
Such  alfo  was  John  the  Baptift,  he  took  good 
heed  to  teftify   as  he  was  prompted,  and  he 
Jet  to  his  f cat  that  God  is  true;  yet  the  name 
of  the  Father,  and  his  Sons  name,  as  defcend- 
ing  andafcending,  he  could  bat /z<2//' read ;  but 
when  he  found  his  mind  embarraffed,  and  his 
ozon  text  beyond   his  fl^ill,  he  fought  to  be  a 
difciple  in  the  new  fchool,  and  fent  to  Chrill 
himfeif,  that  he  fnould  tell  him  who  he  was. 
— Verily,  fuch  men  as  thefe  are  the  greatell 
among  them  that  are  born  of  women:  not- 
withitanding,  the  little  child,  in  the  kingdom 
of  heaven,  born  of  the  Father,  is  greater  than 
they;  for  he  can  read,  down  and  up,  back- 
ward and  forward,  the  whole  divine  alphabet ; 
he  can  tell,  what  is  his  name,  and  zvhat  is  his 
Jons  name:  He  cries,  Abba,  Father :  he  knows 
the  Father,  by  knowing  in  duty  the  Son;  for 
he  has  taken  the  yoke  of  Chrift,  which  he  took 
by  the  command  of  his  Father,  and  has  learn- 
ed of  him  obedience  to  the  Father  of  Spirits  ; 
and,  alfo,  he  knows  the  Father  by  experienc- 
ing \\i^  favour ;  ior  the  love  of  God  is /lied 
abroad  in  his  heart  by  the  Floly  Ghojl;  and, 
with  Jefus  Chrift,  w^ho  is  his  pattern,  and,  as 
it  were,  his  elder  brother,  in  this  way  of  duty 
and  obedience,  he  has  found  rejl  to  his  fout: 
he  is  born  cf  God:  In  this  very  triuh  of  the 
generation  of  the  eternal  Son   of  God,  con- 
lilts  the  regeneration  of  his  people.-*-!  write 
unto  you,  little  Children,  fays  John,  becaiifc 
ye  have  known  the  Father. 

In  this  illuftration,   the  vifion  of  Ifaiah, 


t)iviNE  Theory.  105 

Chap,  vi,  when  he  faw  the  glory  of  Chrift^ 
und  [pake  of  hivi,  muft  not  be  omitted. 

In  the  year  that  king  Uzziah  died,  I  faw 
alfo  the  Lord  Jilting  upon  a  throne,  high  and 
lifted  up,  and  his  train  filled  the  temple. 

Here  alfo  is  unfolded  the  Divine  Theory. 
Firft,  he  faw  the  Lord  fitting  high,  which 
word  exprefl'es  his  primitive  glory. — Second- 
ly, he  was  lifted  up — which  words  defcribe 
both  his  ftate  of  humiliation  and  exaltation; 
for,  that  he  afcended,  was  lifted  up,  or  exalt^ 
td,  "  what  is  it,  but  that  he  firft  defcended,''  or 
was  abafed?  In  this  view  of  the  glory  of 
Chrift,  we  contemplate  three  diftinft  agents. 
One  who  lifts  up,  another  who  is  lifted  up, 
and  a  third  called  his  train,  which  filled  the 
temple. 

Above  itjiood  the  Seraphim  .•  each  one  had 
fix  wings ;  with  twain  he  covered  his  face, 
and  with  twain  he  covered  his  feet,  and  with 
twain  he  did  fly.  And  one  cried  unto  ano- 
ther,  and  faid,  holy,  holy,  holy,  is  the  Lord 
of  Hofts,  the  whole  earth  is  full  of  his  glory. 

The  Seraphim  appearing  with  a  threefold 
twain  of  wings,  gives  us  a  complete  view  of 
the  creation  of  God,  Firft,  a,  face,  with  a 
wing  on  each  fide,  is  defcriptive  of  the  pri- 
mitive glory  of  the  creation,  and  that  it  con- 
fifted  of  two  parts,  that  of  the  angels  and  that 
of  men  ;  which  were,  at  firft,  fo  united  as  to 
form  but  one  face,  or  one  glory ;  and  this 
face  being  covered,  ih^ws  that  by  the  fall, 
and  the  entrance  of  fin  and  death  into  the 
world,  'all  this  glory  was  obfcurcd,  and  the 
whole  creation  put  into  a  ftate  of  confine- 

O 


jo6  Divine  Theory. 

ment ;  and  as  both  worlds,  of  angels  and 
men,  were  united  in  the  great  principle  of  the 
creation,  they  are,  together,  effeflied  by  the 
fall  of  man,  and  the  fubfequent  bondage. — 
Secondly,  the  feet  are  expreffive  of  the  fer- 
vice-ftate;  and  thefe  alfo  being  covered,  is 
defcrrptivc  of  the  humiliation  and  fuffering 
of  this  flate ;  and  the  two  feet,  each  being 
covered  with  a  wing,  fhews  that  the  angels 
together  with  men,  partake  of  this  fervice, 
and  have  alfo  a  fympathy  in  this  humiliation 
and  fuffering. — And  thirdly,  their  foaring. 
away  together,  with  outftretched  wings,  in  a 
concert  of  the  higheft  praife,  gives  us  a  view 
of  the  freedom,  elevation  and  felicity,  of  the 
ftate  of  glory,  when  the  whole  creation  fhall 
be  delivered  from  the  bondage  of  corruption 
into  the  glorious  liberty  of  the  chlidren  of 
God. 

The  concert  of  high  praife,  reprefented 
here,  is  doubilefs  the  fame  that  John  more 
diflinftly  heard.  Rev,  v,  13.  And  every  crea- 
ture heard  I  faying,  hlejfmg,  and  honour,  and 
glory,  and  power  y  be  unto  him  thatfiiteih  upon 
the  throne  and  unto  the  Lamb  for  ever  and 
ever.  The  Seraphim  cried,  one  unto  ano- 
ther,  faying,  holy,  holy,  holy,  is  the  Lord  of 
Hofts  :  the  whole  earth  is  full  of  his  glory, — 
which,  we  know,  will  be  the  bleffed  refult  of 
this  fcene  of  wonders. 

Again,  the  thrice  uttered  afcription  oUioly, 
feems.  naturally  to  intend  the  three  perfons 
of  the  adorable  Trinity ;  as,  hply  is  he  who 
has  lifted  up,  or  jQt  his  King  upon  his  holy 
hill  of  Zion ;  holy  is  he  who  is  lifted  up,  and 


Divine  Theory.  107 

ts  fet  upon  his  holy  throne ;  and  holy  is  his 
train,  or  that  power,  by  which  all  his  work 
and  all  his  glory  is  accomplifhed.  The  fame 
alfo,  according  to  the  Theory,  applies  to  the 
feveral  Hates  of  Chrifl: ;  as  holy  is  he  who 
was  high;  holy  is  he  who  was  abafed ;  and 
holy  is  he  who  is  exalted. 

And  the  pojls  of  the  door  moved  at  the  veict 
i)f  hivi  that  cried,  and  the  templc^^as filled  with 
fmoke. 

This  view  imports,  that  the  Lord  was 
coming  into  the  world,  to  give  the  exhibiti- 
on of  his  glory.  And,  as  in  the  Revelation, 
and  other  places  of  fcripture,  where  the  grand 
concert  is  exhibited,  it  is  obferved  that  one 
voice,  as  the  leader  or  mafler  of  the  choir,  is 
ever  diftinguifhed  ;  fo  here,  at  the  voice  of 
hivi  that  cried,  a  leading  one,  the  pofis  of  the 
door  moved ;  which  indicates  the  fame  thing 
as  the  removing  of  the  pillars  of  creation., 
and  the  confequent  paffmg  away  of  the  whole 
natural  frame  of  the  heavens  and  the  earth, 
at  the  voice  of  the  Archangel. 

The  view  we  have  here,  and  which  is  ever 
given  of  the  Sp'aphim,  is  wonderful ;  and 
leads  to  the  ideaor  fomething  more  than  cre- 
ated glory;  and  this  is  indeed  the  truth,  for 
Ghriit,  in  the  divine  conftitution,  is  affociat- 
ed  with  the  worlds,  and  is  himfelf  the  Begin- 
ning of  the  Creation,  the  Lord  of  Hnjls,  and  the 
M(ifter  of  AJfemhlics. 

Then  f aid  /,  Woe  is  vie  !  for  I  amundone  ;  be- 

caufe,  I  am  a  man  of  unclean  lips,  and  I  dwdl 

in  the  viidjl  of  a  people  of  unclean  lips ;  for 

mine  eyes  have  feen  the  JCing,  ttic  Lord  of 

Mo/U. 


io8  Divine  Theory. 

It  may  be  obfcrved  here,  that  the  effeft  of 
this  vifiori  upon  Ifaiah,  was  very  fimilar  to 
that  of  the  illumination  of  Agur  upon  him. 
Agar  cries,  Surely  I  am  more  bruitijh  than 
any  man,  and  have  not  the  underjtanding  of  a, 
man:  I  neither  learned  wifdom^  nor  have  the 
knowledge  oj  the  holy.     And  Ifaiah  exclaims, 
M^oe  is  me,  for  I  arri  undone,  &c.     It  is  evi- 
dent,  however,   that  Ifaiah  was   much   the 
deepeft  afi'etled.     Agur's  illuminations  were 
fuch  as  theirs  who,   as  Job  expreffed  it,  had 
heard  of  the  Lord  by  the  hearing  of  the  ear ; 
and  it  feems  that,  till  this  time,  fuch  had 
been  the  knowledge  of  Ifaiah;  but  now  his 
eyes  faw  him,  and  he  received  impreflions, 
fuch  as  before  he  had  never  known  ;  efpeci- 
ally  when  one  of  the   Seraphim  flew  unto 
him,  having  a  live  coal  in  his  hand,  which 
he  had  taken  with  the  tongs  from  off  the  altar ; 
and  when  he  felt  the  tremendous  touch  there- 
of upon   his  lips,  and  had  experienced  the 
glorious,  humiliating,  fanftifying  effeft. 

Afo  I  heard  the  voice  of  the  Lord,  faying^ 
Whom  fiall  I  fend?  and.  Who  will  go  for 
us? 

Here,  again,  we  have  a  view  of  the  divine 
principle,  the  eternal  voluntary  generation; 
and  we  obferve  three  perfons  immediately 
concerned  in  the  tranfa^iion;  one  who  fends, 
commands,  and  fays,  Go;  another  who  is 
fent,  commanded,  and  is  bidden.  Go;  and  a 
third  who  is  fpoken  to  by  the  fiiil:,  and  is 
confuUed  as  being  interefted  in  the  concern  ; 
Whom  Pi  all  I  fend?  and.  Who  will  go  for  us? 
Thenfaid  /,  Here  avi  I:  fend  me. 


iviNE  Theory,  ^     lo^ 

In  Ifaiah's  ofFering  himfelf  fo  readily,  to 
go  upon  fach  an  errand,  as  foon  as  it  was 
moved,  he  was  a  wonderful  type  of  the  Son 
of  God;  wherefore,  in  like  manner  he  was 
fent  to  the  people,  to  carry  to  them  upon  his 
lips,  xhtfpirit  of  burning,  the  fire  of  the  al- 
tar, (i.  e.)  the  dodrine  for  which  Jefus  Chrifl: 
died;  which  could  not  fail  to  make  him  a  fa- 
crifice;.  and  which,  being  a  favour  of  death 
in  them  who  beiieve  not,  muil:  reduce  fuch  a 
people,  as  this  to  whom  he  was  fent,  to  a  rem- 
nant; and  even  they  mull  be  brought  to  the 
Joweit  (late  of  humiliation,  and  be  laved  in 
fo  myfierious  a  way,  as  by  fire;  but,  for  his 
reward,  he  was  promifed  Levi's  portion,  the 
blefled  reward  of  the  fanttuary;  he  Ihould 
have  the  tenth;  which  ihould  be  brought  in, 
fciund  and  good;  fo  that  it  (hould  be,  for 
fubflance,  as  the  whole  produ£t  of  the  field 
and  vineyard;  like,  as  the  weight  and  fub- 
flance of  the  teil  tree,  and  the  oak,  remain  in 
them  when  they  have  cad  their  leaves;  for, 
fuch  {hall  be  the  holy  feed,  promifed  to  ChriR. 

And  he  faid.  Go,  and  tell  this  people.  Hear 
ye  indeed,  but  iinderjland  not;  and  fee  ye  in- 
deed, but  perceive  not.  Make  the  heart  of  this 
people  fat,  and  make  their  ears  heavy,  andJJmt 
their  eyes;  left  they  fee  zoith  their  eyes,  and. 
hear  -with  their  ears,  and  undeijtand  zvitA 
their  heart,  and  convert,  and  be  healed.  Then 
fajA  I,  Lord,  How  long?  And  he  anfwered, 
until  the  cities  bewailed  without  inhabitant, 
and  the  houfes  without  man,  and  the  land 
be  utterly  defolate. — And  the  Lord  have  re- 
moved men  far  away,  and  there  be  a  great 


lio  Divine  Theory, 

forfaking  in  the  midfl;  of  the  land.  But  yet  in 
it  JJiall  be  <2  tenth,  and  it /Jiall  return,  SLXid 
fhall  be  eaten:  as  a  teil  tree,  and  as  an  oak, 
*n)hofe  fubftance  is  in  them,  when  they  caft  their 
leaves:  fo  the  holy  ktdJliaU  be  ^A^ fubftance 
iliereof. 

The  prayer  of  Agur^  Give  me  neither  po- 
verty nor  riches;  which,  indeed,  is  the  height 
of  natural  wifdom ;  flievvs  the  truth  of  his 
confeflion,  how  much  he  was  lacking  in  the 
knowledge  of  the  Holy :  The  foaring  fpirit 
of  Ifaiah  could  not  (lop  at  fuch  a  mediocri- 
ty; but,  like  the  chriftian  foldief,  he  fought 
for  riches,  he  reached  for  glory,  the  tzoofold 
glory  of  the  crofs  and  crown:  like  bleffed 
Paul,  he  afpired to  ^n6>r(; Chrift,  ?ii\Ax\\^ pow- 
er of  his  rejurreUion,hQ\ngmad.e  conformable 
unto  his  death:  in  the  view  of  a  fervice,  which 
would  make  him  poor,  very  poor;  and  a  re- 
ward, which  would  make  him  rich,  very  rich ; 
he  faid,  Here  am  I;  fend  me!  this,  in  reality, 
was  faying,  Give  me  both  poverty  and  rich- 
es! And,  like  the  Lord  of  Glory,  for  the  joy 
that  was  let  before  him,  at  the  right  hand  of 
the  throne  of  God,  he  would  gladly  endure 
the  crofs  and  defpife  the  fliame. — Bleffed  are 
the  Sons  of  God ! — Yea,  faith  the  Spirit,  / 
knozo  thy  poverty ;  but  thou  aH  rich. 

It  any  of  thefe  obfervations  are  fuppofed 
to  be  fomewhat  afide  from  the  fubjetl:  it 
will,  however,  be  acknowledged,  that  the  paf- 
fages  which  have  di reeled  them,  are  among 
the  molt  remarkable  relative  to  the  doctrine 
of  the  Father  and  the  Son,  and  afford  the 
beft  illuftrations  of  the  truth  of  the  divine  ge- 


Divi>^E  Theory. 

•eration,  which  are  to  be  found  in  tKe  anci* 
«nt  fcripturcs. 

4.  A  fellovvfhip,  wherein  two  or  more  par* 
ties  become  united  in  one  common  intereft, 
is  another  thing  by  which  the  divine  princi- 
ple is  much  illuftrated  in  the  fcriptures :  two 
parties  may  compofe  a  fellowfliip,  but  an  in* 
lereft,  common  to  both,  is  neceffarily  fuppof- 
«d  in  fuch  a  community;  which,  as  has  bpen 
fhewn,  may  alfo  be  a  party:  in  this  cafe,  as 
already  illuftrated,  the  intereft  is  the  Holy 
Ghoft;  and  it  will  be  kept  in  mind,  that  this 
is  the  fame  thing  which  has  been  pointed 
out,  as  the  intereft  in  the  eternal  covenant — 
the  gift  which  God  has  beftowed  upon  us,  or 
that  commandment  of  the  Father  which  em- 
braces the  divine  favor,  by  which  is  the  eter- 
nal generation  of  the  Son  of  God,  and  the 
regeneration  of  his  people. 

Whatever  be  the  concern ;  whether  in  fomc 
bufinefs  of  manufacture,  of  farming,  or  of 
trade,  a  fellowfhip  is  ufually  denominated 
and  diftinguiftied  by  the  nature  of  the  inter- 
eft ;  fo  this  matter  of  the  divine  glory  is  ftyl- 
cd  the  jellowjhip  of  the  Spirit,  or  the  comviu* 
nion  of  the  Holy  Gkojl, — The  confolation  ia 
Chrift,  which  is  the  gift  of  love,  or  the;  com- 
fort of  love,  from  the  Father,  is  ftyled  the/^/- 
loio/hip  of  the  Spirit ;  and,  therefore,  in  this 
one  thing,  7  he  grace  of  the  Lord  Jefus  Chrift, 
and  the  love  of  God,  and  the  communion  af 
the  Holy  Ghoft,  is  fummed  up  the  gpfpel  be- 
3aedi£iion. 

The  Father  is  known  in  this  fellowftiip,  if 
I  may  be  allowed  the  ufe  of  the  common  ex^ 


11^  Divine  Theory. 

preffion,  by  his  advancing  the  capital :  The 
Son  is  known  in  it,  by  his  taking  charge  of 
the  invaluable  proper ty^  to  occupy  it,  im- 
prove and  dilpenfe  it,  to  the  greaieit  advan- 
tage; fo  that  it  fhould  yield  a  vad  profit, 
and  produce  an  immenfe  income  and  reve- 
nue: and  the  Holy  Spirit  is  in  it  by  his  pro- 
ceeding freely  from  the  Father  to  the  Son,  to 
be  appropriated  under  his  hand,  and  difpen- 
fed  abroad  for  the  common  mterejf.,  (i.  e.)  for 
the  glory  of  the  Father,  and  of  the  Son, 
which  is  infeparable  from  his  own  glory ;  and, 
as  this  matter  has  been  laid  down,  it  may  be 
feen  that  this,  in  its  nature,  is  a  common  in- 
tereft;  for,  the  glory  of  the  Father  cannot  be 
feparated  from  the  glory  of  the  Son,  and  the 
glory  of  the  Son  cannot  be  feparated  from 
that  of  the  Father,  and  the  glory  of  the  Holy 
Gholl  cannot  be  feparated  from  either.  This 
fellowfhip,  then,  confitls  of  both  the  inherit- 
ance and  the  family  of  God;  it  is  compofed 
of  the  Giver  of  the  eternal  life,  of  the  inheri- 
tance itfelf,  and  of  the  inheritors  of  the  eter- 
nal kingdom. 

But,  how  are  men  brought  into  this  holy 
and  blefied  fellowfhip?  Here  is  the  manifold 
wifdomofGod!  Here  are  the  riches  of  his 
glory- — the  exceeding  riches  of  his  grace! — 
That  which  zve  have  feen  and  heard  declare  xve 
unto  you,  that  ye  alfo  may  have  ^eiiowjhp  rotth 
us;  and  truly  ourjellowjhip  is  xdth  the  Father^ 
and  xoith  his  Son  Jefus  Chrijt  i  John  i,  3. — 
The  fellowfhip  of  the  faints  generally  is  here 
carried  up  to  the  highefl  fource;  for,  they 
have  received   the  word  of  lije.  which  has 


Divine  Theory.  113 


een  delivered  unto  them  by  the  particular* 
difciples  ofChrid-;  who  have  declared  and 
witnefled  unto  them  this  truth;  and  fo,  com- 
ing into  fellovv{hip  with  them,  all  believers 
have  fellowfhip  one  xoith  another :  And  thefe 
difciples,  receiving  the  commandment,  which 
is  eternal  life,  as  it  was  manifefted  and  wit- 
nefled unto  them  by  the  Lord  himfelf,  came 
into  the  holy  fellowfliip  with  him;  and  as 
this  is  ''  that  eternal  life  whick  was  vjith  the 
Father;''  even  his  kingdom,  his  power,  and 
hi?  glory,  in  which  the  fellowihip  of  the  Fa- 
ther and  Son  confifts;  it  may  be  faid,  that 
truly  our  felioxvfhip  is  loith  the  Father^  and  idth 
his  Son  jfefus  Chrijt. 

This  diflinQion  among  the  faints;,  of  par- 
ticular and  general,  is  founded  in  the  cove- 
nant made  w^ith  Abraham:  He  was  taken 
into  this  bleflx^d  and  holy  fellowihip,  bv  an 
explicit  covenant,  wherein  God  promifed  to 
be  a  God  unto  him  and  to  his  feed ;  by  which 
he  became  intitled  to  this  eternal  inheritance^ 
and  was  made  the  heir  of  the  world.  But,  by 
an  article  inferted  in  this  ancient  charter  of 
the  inheritance  of  the  faints,  given  to  Abra- 
ham and  his  feed,  viz.  That  in  him,  &c, 
(hould  all  the  families  of  the  earth  be  blejfcd^ 
the  door  was  opened  for  the  poor  Gentiles, 
who  were  far  off,  to  come  in  and  partake  of 
the  infinite  bleffing:  Wherefore,  in  or  by 
Jefus  Chriil,  who  was  of  the  feed  of  Abraham^ 
the  word  of  life  was  fent  to  the  Gentiles ;  He 
diretled,  he  commanded,  that  the  Gofpel,  the 
unfearchable  riches  of  his  grace,  fhould  be 
preached  unto  u>,  that  we  alfo  might  know 


P 


%, 


114  Divine  Theory. 

the  Father,  and  his  Son  Jeftis  Chrift,  and  he 
faved, — But  this,  agreeably  to  the  ancient 
compaft  with  Abrahain,  who,  by  this  cove- 
nant, was  made  the  Father  of  all  them  that  be-^ 
lieve; — this,  I  fay,  mud  all  be  done  inftru- 
mentally,  by  Abraham  and  his  feed;  there- 
fore, the  Apoilles  of  Jefus  Chrift,  even  the 
Apoftle  to  the  Gentiles,  were  all  of  the  feed 
of  Abraham;  hence  the  Apoftle  John,  in  his 
epiftle  general,  makes  a  diftinflion,^  and  ufes 
the  flyle  o^  us  dLudyou;  That  which  we  have 
Jeen  and  heard  declare  we  unto  you,  that  ye 
alfo  may  have  fellowjliip  with  us :  and  truly 
our  fellowjlup  is  with  the  Father,  and  with  hi& 
Son  Jefus  Chrifl. 

A  diftinftion,  fomewhat  of  the  fame  na-^ 
ture,  exifted  in  the  ancient  church,  between 
the  tribe  of  Levi,  who  had  the  charge  of  the 
law  and  miniftrations  of  the  altar,  and  the 
people  of  Ifrael;  and  alfo,  in  the  matters  of 
the  kingdom,  between  Judah  and  Ephraim^ 
or  the  body  of  the  nation ;  and  fome thing  of 
this  nature  ever  exills  between  them  who  mi- 
nifter  in  holy  things,  and  them  who  are  mi* 
nillered  unto,  who  may  ever  efteem  it  both 
their  duty  and  privilege  to  make  fome  fuiia- 
ble  return;  as  they  Apoftle  faid  in  commen- 
dation of  the  Philippians,  chap.  iv.  verfe  15* 
That  in  the  beginning  ofthegofpel,  they  only 
communicated,  or  had  fellowlhip  with  him,. 
as  concerniiig;  giving  and  receiving. 

Bur  in  what  manner  fnould  we  fpeak  of 
this  difpenfaiion  of  ihe  grace  of  God  toward 
us;  that  the  Gentiles  Jliould  be  fellow-heirs 
xvith  the  holy  Apojtlcs  and  Prophets,  and  oj  the 


Divine  Theory.  115 

fame  body,  and  partakers  of  his  promife  in 
Ckrijl  by  the  GofpeL — Wherof  Paul  was  made 
a  minijter,  according  to  the  gift  of  the  grace  of 
God,  by  the  effedual  working  of  his  power, — 
to  make  all  men  fee  what  is  the  fellowfhip  of 
the  myftery,  which, from  the  beginning  0/  the 
toorld  had  been  hid  in  God,  who  created  atl 
things  by  Jefus  Chrift :  To  the  intent  that  now 
unto  principalities  and  powers,  in  heavenly  pla- 
ces, might  be  known  by  the  church  the  manifold 
wifdom  of  God,  according  to  ^/z(?  eternal  pur- 
pofe  which  he  purpofed  in  Chrift  Jefus  our 
Lord. — This  is  a  fubjefi  furnifhed  amply  to 
fill  the  mind  with  wonder,  and  to  make  the 
foul  exult  for  ever,  and  cry  with  the  Apoftle, 
O  the  depth  of  thx  riches,  both  of  the  zoifdom 
and  knowledge  of  God! — Oh,  the  unfearcha- 
ble  riches  of  Chrift! 

But  there  is  another  view  of  this  fubjeft 
which  muft  not  be  pafled  over,  viz.  The  J  el- 
low  flip  of  the  fujferings  ofChrif, — This,  a- 
gain,  will  lead  to  the  contemplation  of  the 
divine  principle,  and  afford  an  illuftration  of 
the  truth  of  the  holy  Trinity,  and  of  the  part 
taken  by  each  divine  perfon  in  this  glorious 
matter  of  the  purpofe  and  grace  of  God. — 
The  folemn  and  altoniftiing  fcene  is  defcrib- 
ed,  Zech.  xiii.  7.  Awake,  Of  word,  againjl  my 
fiepherd,  and  againf  the  man  that  is  my  fellow, 
faith  the  Lord  of  Hafts:  fmite  the  Jhcpherd^ 
.ayid  ihejh:epftiallbe  fcattered:  and  / xvill turn 
mine  hand  upon  the  little  ones, — Here  we  con- 
template the  three  perfons  in  the  Godhead,  in 
their  diftin6l  relations: — Firft,  Ihe  Lord,  as 
fuftaining  an  authority  aad  the  rights  of  gov- 


ti6  Divine  Theory. 

ernment :  Secondly,  His  Shepherd,  who  is  his 
Fellow;  and.  Thirdly,  The  Sword,  which  is 
addreffed  as  a  perfon,  and  which  a61s  the  pari 
pi  an  executor  in  the  divine  will. 

In  confidering  the  nature  of  a  covcnant- 
tranfatlion,  it  has  been  noticed,  that  a  third 
party  is  requifite  in  order  to  witnefs  and  en- 
force the  obligations: — Thus,  The  elders  of 
Gileadfaid  unto  Jephthah,  The  Lord  be  wit- 
nefs, or  hearer,  between  us,  if  we  do  not  fo  ac- 
cording to  ^A)' c6'6>?'^i"r  Judges  xi.  lo. — And 
our  Lord  proved,  againR  the  Scribes  and 
Pharilees,  the  binding  nature  of  an  oath,  ta- 
ken even  by  the  akar,  by  the  temple,  or  by 
heaven;  becaufe,  Whofo'fiallfvear  by  the  al^ 
tar,fweareth  by  it,  and  by  all  things  thereon  :■ 
and  vjhofo  f  mil  f wear  by  the  temple,  five areth 
by  it,  and  by  him  that  dwelleth  therein:  and 
he  that  (hall pwcar  by  heaven,  fweareth  by  the 
throne  of  God,  and  by  him  thatfitteth  thereon. 
All  which  fliews  the  neceffity  ofa  third  par- 
ty being  engaged  in  luch  folemn  tranfatlions, 
who  is  able  to  enforce  the  fulfilment  of  the 
llipulations,  or,  in  a  way  of  public  judice,  to 
avenge  the  wrong. 

It  has  alfo  been  noticed  that,  in  the  eter- 
nal covenant,  the  Lord  ChriR  Hood  engaged 
as  a  furety  or  iruflee  for  his  people;  all  of 
whom,  like  loft  (heep,  liad  gone  alt  ray  ;  and, 
therefore,  he  became  liable  to  that  dreadinl 
curfe  by  which  the  covenant  was  folemniz- 
ed,  and,  under  the  infinite  weight  of  which, 
he  iiood  bound.  And  this  covenant  relati- 
on of  Chrilt  to  his  people,  is  exprefied  in 
this  paffage  by  his  name^  the  Shepherd ;  which 


Divine  Theory. 


IJ7 


name  is  u fed  and  repeated  in  a  manner  that 
feems  intended  to  import  the  ground  of  his 
being  fmitten,  i.  e,  becaufe  he  is  the  Shep- 
herd, and  is  at  the  head  of  the  flock,  and  is 
their  furety  or  fponfor.    He  is  alfo  called  by 
the  Lord  his  Fel/ozo,  by  which  name  he  is 
pointed  out  as  Itanding  fingly  and  alone  as 
furety  in  the  covenant,  and  as  being  wholly 
refponfible   as    the   contraftor  with  him  ; — 
and  it  evidently  imports  that  there  was  an 
immediate  fellowfhip  between  them  in  the 
high  concern.    And  as  in  this  moft  folemn 
matter,  the  holy  fpirit  was  the  power  engag- 
ed to  perform  the  part  of  the  witnefs  between 
the  parties,  according  to  the  tenor  of  the 
oath,  he  is  here  called  upon  to  awake,  which 
is  the  word  commonly  ufed  in  the  fcriptures 
when  the  magillrate,  even  God  himfelf,  is 
addrelfed,  in  moving  for  judgment;  and  he 
is  called  upon  by  the  name  oi  Sword,  as  fig- 
nifying  the  nature  of  the  work,  which,  on  his 
part  vids  engaged^  and  he  was  nqw  moved  to 
perform.        ■ 

Here,  then,  we  have  a  view  of  the  part  of 
the  Father,  in  the  fellow(hip  of  the  fufferings 
of  Chrill,  in  his  offering  up,  in  relaton  to  us, 
his  only  begotten  and  dearly  beloved  Son; 
together,  with  the  part  of  the  Son  himfelf,  in 
being  by  his  free  confent,  the  offering,  or  the 
Lanib  of  facrince:  and  alfo,  of  the  part  of 
the  Holy  Ghoff,  in  being  the  Swo^d  to  per- 
form this  mod  holy  fervice  of  the  altar,  and 
fo,  to  execute  a  deed  in  which  every  idea  of 
love  and  truth  were  united,  and  every  cir- 
cumRance  of  tcndcrnefs  and  faithfulncfs  were 
minolcd. 


ii8  IfiviNE  Theory. 

And,  faith  the  Lord  of  Hofts,  I  mil  turn 
mine  hand  upon  the  Little  ones.  Does  not  this 
found  harfh,  and  favour  of  hardnefs  ?  /  will 

fniite  the  Shepherd,  and  the  Jlieep  of  the  Jlock 

Jliallhe  Jcattered  abroad  ;  and  I  will  turn  mine 
hand  upon  the  little  ones.  Does  not  this  feem 
forbidding?  No,  not  to  them  who  are  fane- 
tified  by  God  the  Father,  and  by  the  fprink- 
ling  of  the  blood  of  Jefus  ChriR !  for  they 
have  been  taught  effetlually,  that  the  crofs 
and  the  crown ;  the  cup  of  wormwood  and 
gall,  and  the  wine  of  the  kingdom ;.  the 
wounded  broken  fpirit,  and  the  oil  of  confo- 
laxion  ;  the  baptifm  of  Chrift's  burial,  and 
the  Ipaptifm  of  iiis  fpirit  poured  from  on  high; 
the  fellowfliip  of  his  fufferings,  and  the  fel* 
lowfhip  of  his  glory  ;  are  things  infeparable 
in  the  divine  will,  and  indifpenfably  neccHary 
in  forming  and  making  perfe6l  the.  fons  of 

'  the  living  God, 

Wherefore,  the  apoftle  took  pleafure  in> 
infirmities,  .and  gloried  in  tribulations  ;  yea 
doubtlefs,  faid  he,  /  count  all  things  hut  lofs, 

J  or  the  excellency  of  the  knowledge  of  Chrijl 
Jefus  my  Lord;  for  whom  I  have  fuffered  the 
lofs  of  all  things,  and  do  count  them  but  dung 
that  I  m.ay  win  Chrift —  That  I  may  know  him, 
and  the  pozver  of  Jus  refurredion  and  the  fel^ 
lowfhip  of  his  fufferings ,  being  w.ade  conform- 
able  unto  his  death  ;  if  by  any  means  I  might 
attain  unto  the  refurrcEiion  of  the  dead, 

g.  The  aft  of  inauguration,  or  of  fetting 
up  one  at  the  head  of  the  people,  as  it  was 
anciently  performed  among  the  tribes  of  Is^ 
rael  by  the  fign  of  anointing,  or  pouring  up- 


\   Divine  Theory.  119 

on  him  oil ;  from  which  is  taken  the  name 
o(  Chrijl;  as  it  fo  fully  accords  with  the  na- 
ture of  this  eternal  fa6l,  may  be  expefled  to 
afford  one  of  the  higheft  illuftrations  of  the 
divine  principle.  And  here,  again,  a  Trini- 
ty is  neceffarily  contemplated.  Firft,  the  inau- 
gurator,  or  one  who  anoints  or  pours  the  oil 
. — Secondly,  the  inaugurcded,  or  one  who  is 
anointed  or  receives  the  oil — And,  thirdly, 
the  oi/  which  the  anointer  pours  and  the  a- 
nointed  receives. 

That  the  holy  anointing  oil,  which  was 
ufed  among  the  people  of  Ifrael  in  the  inau- 
guration  of  both  their  high  pried  and  king, 
was  an  emblem  to  fignify  the  Ho/y  Ghoft,  is  fo 
plain  from  the  fcriptures,  that  it  needs  no  il- 
luftration — both  thefe  offices  were  united  in 
the  Lord  Jefus  Chrill ;  and,  by  his  anointing, 
he  was  fet  up  as  a  Priejl  upon  his  Throne. 

In  this  view  of  the  great  tranfaftion^  it  is 
obferved  that  Chrift,  the  anointed  one,  re- 
ceives the  oil  as  the  head,  and  in  behalf  of 
the  people.  This  is  the  fame  thing  which 
has  already  been  illuftrated,  as  in  the  view 
of  a  covenant,  he  receives  the  intereft  as  our 
furety  ;  or  in  that  of  the  beflowment  oF eter- 
nal life,  he  receives  the  gift  as  our  truftee, 
&c.  Thus  the  precious  ointment  upon  the 
head,  ran  down  upon  the  beard,  even  Aaron\^ 
beard,  and  went  doxun  to  thejkirts  oj  his  gar- 
ments:, upon  which  holy  garments  were  writ- 
ten the  names  of  the  tribes,  and  which  were 
wonderfully  emblematical  of  the  body  of  the 
people,  for  whom  he  was  fet  up,  and  to 
whom  he  minillered :  And,  fays  Jolm,  Ys 
have  an  un£iion  from  ihz  Holy  One., 


120  Divine  Theory,    i 

The  Lord  Jefus  Chrift  received  the  H'olf 
Ghofl,  that  ointment  moft  precious,  imme- 
diately from  the  Father  ;  and  from  him  it  is 
{bed  forth  upon  his  people;  O  how  deep^ 
how  divine  is  this  counfel !  that  the?7c/zt'jand 
bleffednefs  of  the  church,  Ihould  be  conltitut- 
ed,  by  this  one  aEl,  together  wiui  the  name 
and  the  ever lafting  glory  of  Chrift. 

The  appointment  and  the  anointing  of 
David  to  be  king  over  Ifrael,  is  often  alluded 
to  in  the  fcriptu'es,  to  illuftrate  this  great 
truth  of  the  inauguration  oF  Chrift,  particu- 
larly in  the  Ixxxix  Pfalm,  ver,  20.  I  have 
found  David  myjervant;  w't/i  my  holy  oi/  have 
I  anointed  him.  It  has  been  fhewn  that,  in 
the  divine  principle,  Chrift  was  conftituted 
a  fervant  and  a  Son  by  one  fingle  aft. 
The  fame  a£t  v/hich  fent  him  into  the  worlds 
and  laid  him  fo  low,  fet  the  crown  upon  hh 
head,  and  exalted  him  upon  the  throne  of 
glory  ;  but  as  thefe  diftincl  parts  of  the  dr^ 
vine  will  unfold  feparately,  in  the  humiliati- 
on and  exaltation  of  Chrift,  the  confecrating 
acl  is  fpoken  of  as  being  connected,  fome- 
times,  with  the  one  and  fometimesvvith  the 
other.  1  bus,  in  John  x.  35.  this  holy  con- 
fecrating dit\  is  cpnnefled,  particularly,  with 
his  liumiiiation.  Say  ye  of  him,  zvhoni  the 
Father  hathfinclifLed,  and  fent  into  the  worlds 
thou  blnfphcnuft ;  becavfe  If  aid,  I  am  the  Son 
of  Cid<^  And  in  Heb.  i.  9,  it  is  connefled; 
ffpcaally,  with  his  glory.  1  hou  hofi  loved 
rtpjiicoifiefs,  and  hated  iniguity ;  therefore 
God,  even  thy  Cod,  hath  anointed  ihce  xviik 
the  oil  if  gludnels  aiove  lliy  Je!loxc3. 


Divine  Theory.  121 

Clirift  was  ^rHJanSlifted  2ind  fent  into  the 
world,  whereby,  in  his  obedience  as  a  fer* 
Vant,  he  magnified  the  Idzv  and  made  it  ho- 
tiorable;  and  he  was  then  anointed,  and 
divinely  rewarded,  with  the  oil  of  joy  and 
gladnefs :  fo  alfo,  David  was  firft  proved  as 
a  fervant,  and  being  found  faithful,  he  was 
leflablifhed  in  the  throne  of  the  kingdom  : — • 
I  have  found  David  my  fervant ;  with  my  holy 
oil  have  I  anointed  him.  And  all  this  took 
place  with  David,  according  to  the  nature  of 
the  divine  principle,  in  a  covenant-way,  as 
may  be  obferved  in  the  third  verfe  of  this 
Pfalm. — I  have  made  a  covenant  with  my  cho- 
fen — I  have  fworn  unto  David  my  fervant: — 
Alfo  verfe  28.  My  mercy  will  I  keep  for  him 
for  evermore^  and  my  covenant fhalljlandfajl 
with  him  : — And  again,  verfe  34.  My  cove- 
nant will  I  not  break,  nor  alter  the  thing 
that  is  gone  out  of  my  lips.  But  fo  long  and 
fo  deep  were  his  trials  and  humiliations,  that 
in  his  agonies  he  exclaimed,  Thou  haft  made 
void  the  covenant  of  thy  fervant ;  thou  haft 
profaned  his  crozvn  by  cajling  it  to  the  ground: 
My  God,  my  God,  why  hafi  thou  forfaken  me. 

As  therefore,  the  divine  will  in  Chrift  un- 
folds in  feparate  parts,  according  to  the  great 
diftinftion  of  a  requirement  and  a  reward, 
or  of  the  law  and  the  promife;  o?  a  fervant 
in  receiving  the  commandment,  and  a  fon 
in  receiving  the  inheritance  ; — the  reafon  is 
apparent,  why  the  holy  anointing  is  conne61- 
ed  with  his  humiliation  and  exaltation  di- 
ftinftly  ;  and,  in  the  exhibition,  is  repeated: 
Thus  in  Pfalm  xcii.  The  Holv  One  faith.  My 

Q 


T22  EflVlNE  TKEORr* 

horn  Jlialt  thow  exalt  like  the  horn  of  an  uni- 
corn; I f  mil  he  anointed  with  ixt^h  oiL  \{t 
was  once  anointed  in  relation  to  the  grea^ 
zoork  of  redemption  ;  in'  which,  under  every 
circumflance  of  trial  and  temptation,  he  was 
fent  forth  to  labour  as  a  fervant ;  and  having: 
fhewn  the  mod  perfeft  fidelity  to  the  caufe 
of  truth ;  having  proved  that  he  loved  righte-- 
oufnefs,  and  hated  iniquity,  he  is  anointed  a- 
frejh  with  the  oil  of  joy  and  gladnefs. 

In  like  manner^  David  was  anointed  twice; 
firll  by  Samuel,  which  was  followed  with  a* 
fcene  of  warfare  and  fufferings  ;  but,  ailing, 
as  a  fervant,  he  was  found  faithful— through 
all  the  long  and  complicated  fcene,  he  was 
proved  worthy  of  the  kingdom — witnefs  the 
confeffion  of  the  men  of  ifrael,  2  Sam.  v.  2, 
Alfo  in  thmepajl,  when  Saul  zms  king  over  us^ 
thou  wajl  he  that  leddejl  out  and  brcughtejl  in 
IfraeL  Wherefore,  he  was  again  anointed' 
king  in  Hebron,  which  was  followed  gene- 
rally with  a  fcene  of  royal-  grandeur  and- 
felicity. 

Agrf  eably  to  this  diftinflion,  which  arifes 
from  the  nature  of  the  divine  will,  it  may  be 
obferved,  that  the  people  of  Chrift  receive 
from  him  a  twofold  application  of  the  fpirit; 
firft,  in  regeneration,  or  in  being  fubjefted  to 
the  law  of  God  ;  fecondly,  in  being  fealed 
and  confirmed  by  the  Holy  Comforter:  for 
unlefs  v/e  have  the  fpirit  of  Chrift,  we  are 
none  of  his,  j>^e  cannot  be  the  fons  of  God  ; 
but,  fays  the  apoftle,  becauje  ye  are  fons,  God 
hath  fent  forth  the  fpirit  of  his  Son  into  your 
hearts^  crying,  Abba  father: — And  again. 


^  Divine  Theory.  125^ 

After  that  ye  believed^  ye  zoere  fealed  with  that 
holy  Jpirit  t)f  proinife.  And  the  fame  is  fpok- 
cn  of  by  Ifaiah  Ixi.  3.  To  appoint  unto  them 
that  mourn  in  Zion,  to  give  unto  them  beauty 
for  ajhes,  the  oil  of  joy  /or  mourning,  the  gar- 
ment oj praifefor  thefpirit  oj  heavinefs,  that 
they  might  be  called  tree^  ofrighteoulnefs,  the 
planting  of  the  Lord,  that  he  might  be  glorifi- 
ed. Thev  who  are  in  ajkes  in  Zion,  are  the 
fubjefls  of  grace;  ih^Jpirit  of  keavinefsih^vt^ 
is  a  fanftifying  fpirit ;  and  the  promifes  are 
anade  to  her  mourners : — Blejfed  are  they  thaf 
mourn,  for  they  fhall  be  comjort>ed\  they  [hall 
have  beauty  for  alhes,  the  oil  of  joy  for  mourn- 
ing, the  garment  of  praife  for  -the  fpirit  of 
heavinefs.  This  agrees  with  the  beautiful 
defcription  of  the  rifing  of  the  church  from 
iier  low  and  deeply  humbled  (late — Pfalm 
ixviii.  13.  Though  ye  have  lien  among  the 
pots,  yet  fliall  ye  be  as  the  wings  of  a  dove  covers 
€d  with  fiver,  and  her  feathers  with  yeiloio 
gold. 

As  the  diftinSron  of  the  law  and  the  pro- 
inife,  forms  two  of  the  three  great  divifaons 
of  the  word  of  God,  which  two  refpeti  the 
work  of  redemption,  eveiy  thing  in  the  work 
of  grace,  will  be  found  to  conform  to  fuch  a 
view  of  the  divine  principle ;  hence,  in  the 
operations  of  the  fpirit,  there  exilts  the  work 
of  the  law,  and  the  comforting  work; — the 
work  of  killing  by  the  commandment,  and 
of  making  alive  by  the  promife: — and  hence, 
Jefus  Chrift  employed  in  the  work  of  the 
miniftry,  Boanerges,  fans  of  thunder-,  and 
Barnabas,  thj  fori  of  corfo!a::jn -,  yea,  Chrifl 


124  Divine  iHEORr. 

Jefus  the  Lord,  who  through  the  Eternal  Spt' 
rit  offered  up  himfelfy  was  quickened  by  the 
fame,  and  liveth  by  the  power  of  God. 

This  will  lead  to  an  explanation  of  the 
remark  of  Chrift  upon  the  good  work  of  the 
bleffed  Mary  :  She  is  come,  laid  he,  aforehand 
to  anoint  fny  body  to  the  burying  :  and  alfo,  it 
will  explain  thediflinfclion  which  appears  in 
the  fcriptures  relative  to  baptifitt  ;  which  is 
an  emblem  to  fignify  the  operations  of  the 
Spirit,  viz.  the  baptifm  of  a  burial,  which 
imports  the  fervice  work  of  Chrift,  according 
to  the  law;  and  the  bapiifm  by  effujion,  which 
imports  the  miniftration  of  the  Spirit  by 
Chrift,  according  to  the  promife.  Were  the 
nature,  the  connexion,  and  agreement  of 
thefe  things  underftood,  there  would  not  ex- 
ift  that  difputing  and  fchifm  among  the  peo- 
ple which,  in  this  day  of  fcattering  and  dif- 
perfion,  is  every  where  witnefted ;  and  that 
painful,  finful  and  deftru6tive  fcene  of  exhi- 
biting one  part  of  the  work  of  grace  in  opr 
pofition  to  the  other. 

The  great  end  of  the  law-work,  which  is 
to  bring  to  fubmiftion  and  under  fubjedion 
to  the  law  of  God,  is  ordinarily  accomplifhed 
by  the  means  of  parental  government ;  and 
it  has  frequently  been  obferved,  that  when 
the  gracious  work  takes  place  in  this  way,  it 
is,  in  moft  inftances,  effefted  more  infenfi- 
bly ;  and  the  fword  of  the  fpirit  performs 
the  deep  operation,  with  a  much  lefs  tre- 
mendous ftiock,  than  when  it  is  done  by  fome 

other  more  extraordinary  means. It   is 

a  nierciful  providence  towards  people,   to 


Divine:  Theory,  125 

be  brought  up  from  their  childhood  in  the 
nurture  and  admonition  of  the  Lord  ;  for 
though  fuch  lubjefts  of  the  work  of  grace, 
be  not  ordinarily,  rent  ?nd  torn  by  the  earth- 
quake, the  tempeft,  the  lightning  and  thund- 
er of  the  law,  as  many  others  are  ;  yet  it  is 
found,  that  the  operations  of  the  command* 
ment  and  prom^fe  upon  their  minds  and 
hearts,  are  as  clearly  diRinguifhed  by  the  ef- 
fefts  and  fruits  produced  in  them  ;  and  they 
have  ufually  as  firmly  adhered  to  the  caule 
and  interefl  of  truth,  as  have  thofe  who  have 
been  brought  in  by  the  moff  fudden  and  fur- 
prizing  difplays  of  divine  power. 

The  divine  unftion  is  a  teaching,  it  is  truth, 
John  ii.  27,  It  conhfts  fimply  in  ihe  do£lri?ie 
o/'Chri/t,  and  in  a  teaching  to  abide  in  him: 
but  though  it  be  fo  plain  a  matter  as  is  the 
doflrine  of  Father  and  Son,  the  parental  com- 
mandment, and  the. filial  duty;  yet  this  di- 
vinely taught  truth  is  as  hard,  and,  in  fome 
fenfe,  infinitely  harder  to  be  underftood  by 
unhumbled,unfan6fified  fouls,  than  it  was  for 
the  Philiflines  to  find  out  where  lay  Samp- 
Jon's  great  Itrength. 

Pradical  remarks  are  not  digrcfTions  in  an 
illuftration  of  the  divine  theory ;  it  is  all  cal- 
culated for  praftice.  Mary's  being  employed 
in  anointing  Chrifl  for  his  burial,  accords 
with  many  inftances  given  in  the  fcriptures, 
of  the  agency  of  women  in  what  relates  to  the 
precept  of  the  divine  will,  and  which  may  fre- 
quently be  noticed  in  the  Lord's  houfe.  Tlie 
initiating  of  the  Sons  of  Zion  into  \\\^  fccret 
C)f  their  Nazaritefhip,  has  ufually  been  the 


126  Divine  Theory. 

good  work  of  the  Lord's  hand-maids.  Many 
a  Mary  has  been  fuccefsfully  employed  in 
the  honorable  and  blefled  work  of  training 
them  to  duty  ;  of  teaching  them  the  holy  art 
of  fervice  and  fuffering,  of  faith  and  patience ; 
and  in  giving  them,  as  it  were,  their  y^Vy?  a- 
iiointing  with  the  oil  of  the  fanftuary. 

Thus  David,  in  relation  to  this  part  of  thie 
divine  will,  confidered  himfelf  the  woman's 
fon,  Pfalm  Ixxxvi.  16.  Give  thy Jlr en gtli  un- 
to iky  fervant,  and  favethc  fon  of  thine  hand- 
maid. Again,  Pfalm  cxvi.  Oh,  Lord,  truly  I 
UTfi  thy  fervant,  /  avi  thy  fervant,  and  the  fon 
of  thy  hand-maid:  And  fo,  king  Lemuel  ac- 
knowledged, that  he  was  trained  to  the  fear 
of  God,  and  taught  tQ  know  his  vows  by  his; 
mother.  The  words  of  king  Leviuel,  the  pro- 
phecy  that  his  mother  taught  him ;  What,  my 
Ton?  and  what,  the  fon  of  my  womb?  and 
what,  the  fon  of  my  vows?  But  when  Mary 
had  come  to  the fepulchre, prepared  to  anoint 
the  dear  body  of  her  Lord  there,  and  met  with 
him  rifen,  and  was  about  to  embrace  him,  as 
often  before  fhc  had  held  his  bleffed  feet,  it 
was  rcfufed,  as  it  was  not  meet  fhe  fhould  do 
this,  whilft  he  had  not  afcended  to  his  Fa- 
ther; {ox  his  fecond  anointing,  as  it  related 
to  his  glo-^y,  niuR  be  given  in  the  eternal  em-: 
brace  of  his  Father, 

By  tbiis  anointing,  in  the  firft  inflance,  the 
power  of  God  is  laid  upon  his  elect'  people, 
10  fiibjecl  them  to  his  law;  to  give  them  re- 
pentance, and  to  work  faith  in  them;  and  in 
the  fecond,  they  are  invefled  with  the  pre- 
rogatives, empo',vered   with  the  gifts,  and 


Divine  Theort.  127 

^ade  partakers  of  the  inheritance  of  the  king- 
dom of  God,  as  faith  the  Evangelift,  But 
as  many  as  received  him,  to  them  gave  he  pow- 
er to  become  the  Sons  of  God,  even  to  them 
that  believed  on  his  name.  John  i.  12. — And 
again,  But  this/pake  he  of  the  Spirit,  which 
they  that  believe  on  himjliould  receive:  for  the 
Holy  Ghoft  was  not  yet  given,  hecaufe  that  Je- 
fas  was  nai^ jy^^  glorified.  John  vii.  35. — For 
the  law  was  given  by  Mofes,  but  grace  and 
truth  came  by  ]q.{u^  Chrift:  And  the  church, 
to  which  Mofes  miniflered,  is  therefore  cha- 
racterized as  a  woman : — And  flie  being  with 
child,  cried,  travelling  in  birth,  and  pained  to 
he  delivered — and  (lie  brought  fort k  a  m^xi- 
child;  and  the  remnant  of  her  feed  are  alfo 
eharaflerized  as  being  men.  Rev.  xii. 

Fa6ts  may  be  fo  great  as  to  overfill  and 
fwallow  up  the  created  mind ;  yet  they  may 
fee  invelligated,  they  can  be  known ;  and  thus^ 
fays  the  apoftle.  That  ye  being  rooted  and 
grounded  in  love-,  maybe  able  to  comprehend 
with  all  faints,  what  is  the  breadth,  and  lengthy 
and  depth,  and  height  ■  and  to  know  the  love  of 
Chrifi,  which paffeth  knoidedge^  Eph.  iii.  And 
when  we  trace  up  this  grace  to  its  eternal 
fource,  it  is  found  to  exift  in  a  matter  of  fa£l ; 
in  the  view  of  which,  v/iih  wonder  and  ador- 
ation, ^//y^mi^i  may  contemplate,  may  I  be  al- 
lowed to  fay,  comprehend,  the  breadth,  and 
length,  <iVidL  depth,  and  heigh.t  of  the  love  of 
God;  and,  by  which,  they  may  meafure  the 
breadth  and  length  of  eternity ;  take  the  foun- 
dings of  the  greateft  deep,  and  the  higheR 
altitudes  of  heaven. 


128  Divine  Theory. 

God,  the  Father,  the  Son,  and  the  Holjr  ^ 
Ghoft,  is  thus  glorified  by  one  aft;  which  is 
the  fame  that  glorifies  his  people. — In  this 
anointing,  the  inaugurator  is  made  Father, 
and  is  glorified  by  the  riches  of  his  gift;  the 
inaugurated  is  made  Lord  and  Chrijl,  and  i^ 
glorified  by  being  fet  upon  the  holy  hill  of 
Zion ;  and  the  oil,  the  confecrating  agent,  re* 
ceives  the  facred  name  of  Holy  Ghojl,  and  is 
alfo  glorified  by  being  poured  fo  abundantly 
upon  the  Holy  One,  and  bv  his  power  in  the 
difpenfation  of  Chrift.  And  by  the  fame  a- 
nointing  ofthe  glorious  Head,  his  church  is 
created,  his  body  is  formed;  receives  its 
name  of  the  church,  his  body,  &c.  and  is  alfo 
glorified  by  being  perfefled  therew^ith  in  the 
knowledge  of  ( ^hrijl,  ^iuAfilkd  with  all  the  full* 
nefs  of  God, — This,  all  this,  we  may  under- 
iiand  and  enjoy,  whilfl  unceafingly  we  arc 
conltrained  to  cry,  O  the  depth!  O  the  iiii" 
fearchable  riches! 

6.  There  a-^e  three  that  bear  record  in  hea^ 
*ve?u  the  Father,  the  Word,  and  the  Holy  Ghojh 
and  thefe  three  are  one^  i  John  v,  7. — This 
record  undoubtedly  relates  to  the  divine  prin- 
ciple: and  it  being  confidered  in  this  view, 
affords  not  merely  aproof  of  the  exillcnceof  a 
matter  of  record,  in  which  three  perfons  are 
afting  together,  and  are  one;  but  alfo,  it  af- 
fords an  illuRration  of  the  diitinft  parts  of 
the  div  ine  will,  and  of  the  particular  part 
w^hich  each  perfon  of  the  1  rinity  bears  in 
the  great  and  folemn  tranfa6tion> 

The  record  is  borne  in  heaven  by  the  Fa- 
ther, the  Word,  and  the  Holy  GhoIL— The 


Divine  Theory^  129 

tatTier  beareth  it  by  conftituting  the  Lord 
Chrill,  in  that  covenant  of  his,  which,  in  ef- 
Feft,  exhibits  him  as  the  foundation  and  head 
ofallw^fids:  This  is  done  by  his  bringing 
him  into  the  world,  and  Taying,  Let  all  the 
ange'sy  or  fervants  of  God  worjbip  him;  par- 
ticularly, this  is  done  in  the  world  of  nature 
Ijy  declaring  him  tob^  the  Beginning — in  the 
world  of  grace,  declaring  him  to  be  the  an- 
gel, or  fervant  iphmi  he  will  uphold y  becaufe 
his  nam^^  is  in  him — and  in  the  world  of  glory, 
ifaying,  Tim  is  my  beloved  Son  in  ijohom  I  am 
well  pleafed,  hear  ye  him: — The  Word  bear- 
eth it  in  that  free  confent  of  Chrift  to  the  di- 
vine covenant  or  will,  which,  in  efFeft,  mani- 
fefteth  the  comniandment,  eternal  life  or  glo- 
ry of  the  Father — This  is  done  by  his  per- 
forming the  covenant  work,  and  receiving 
the  promifed  reward; — And  the  Holy  Gholl 
beareth  it  by  being  the  agent  in  confecrating 
Chrift  to  the  divine  altar,  and  in  being  given 
unto  him  as  the  Holy  Spirit  of  promife, 
which,  in  effeft,  bare  him  through  his  molt 
arduous  work  as  a  fervant,  and  rewardeth 
and  glorifieth  him  as  the  Son  of  God — This 
is  done  by  his  defcending  and  remaining  upon 
him,  and  operating  under  him. 

Some  have  objefted  againft  the  authority 
of  this  textj  and  would  confider  it  as  an  in- 
terpolation in  the  fcriptures,  as  it  is  not  found 
in  fome  copies  of  the  New  Teflament;  but 
it  is  ufclefs  to  make  this  obje6iion,  whilft  the 
declaration  is  found  to  be  in  fuch  perfefl  a- 
greement  with  the  whole  body  of  the  word 
of  God,  and  the  fa6ls  fet  forth  are  feen  to  be 

R 


13^  Divine  ThEo-ry;  . 

true. — A  matter  of  record  is  plainly  on^  of 
thofe  tranfaflions  between  parties,  the  nature 
of  which,  as  we  have  fully  illuftrated  necef- 
farilyfuppofes  a  Trinity:  and  certainly  the 
parties  concerned  iti  fuch  a  matter,  may  be 
one  in  will. — It  is  (aid  of  a  man  andhis  wife^ 
that  for  the  caufe  of  marriage,  they  twcdn  fhall 
be  ovejlcfi;  t4iis,  doubtlefs,  may  be  undcr- 
ftood:  Again,  k  is  faid,  that /zr  that  is  joined 
unto  the  Lord  is  one  Spirit,  i.  e.  he  is  one 
with  the  Lord;  the  meaning  of  this  isplaiii; 
And  here,  it  is  faid,  that  thefe  three  are  one; 
the  fcp/e  of  which  is  equally  obvious.  It  is  a 
known  faQ,  that  the  Father,  the  Word,  and 
the  Holy  Ghott,  do  hear  record  to  the  truth 
of  Chrirt;  it  is  known,  alfo,  that  this  is  the 
matter  of  the  divine  will,  and  that  thefe  thres 
are  one  in  this  great  concern.  Therefore, 
whether  the  text  be  ati  iiaterpolation  or  not^ 
we  know  it  is  the  truth. 

And  there  are  three  that  hear  zdtnefs  in 
earth,  the  Spirit,  the  Water,  and  the  Blood: 
and  thefe  three  agree  in  one.  i  John  v.  8.  It 
will  be  obferved,  that  this  witneifing  in  earth 
is  merely  the  effetl;,  or  unfolding  of  the  di- 
vine principle,  or  record  in  heaven ;  and  is 
the  theory  we  have  alr^adv  contemplated.— 
Different  views  are  offered  of  the  fame  fub- 
jeft,  in  order  to  render  it  more  familiar, 

'1  his  w^itneffing  in  earth,  which  compre- 
heftds  the  whole  divine  exhibition,  agrees  in 
one,  i.  e.  the  Spirit,  the  Water,  and  the 
Blood,  which  are  the  exprefhons  of  the  di- 
vine will,  in  the  three  ftates  of  the  creation; 
agree  in  witnefftng,  or  proving,  that  the  re- 


Divine  Theory,  131 

^  c©rd  of  God  is  true.— Thofe  divine  names, 
I  which,  as  recording  the  truth  of  Chrilt  in 
heaven,  or  thefe  as  witnefTmg  it  in  earth,  are 
fet  up  in  the  fcriptures.,  for  our  way-marks 
in  exploring  the  heights  and  depths  of  the 
wifdom  and  knowledge  of  God. 

And,  whatever  view  we  take  of  the  fubje61^ 
it  will  appear,  that  the  difcovery  of  the  Trini- 
ty isas  nece{farily  included  in  the  difcovery.of 
.the  Divine  Being,  as  the  knowledge  of  JigUt 
and  heat  is  included  in  feeing.and  feeling  the 
•fun.  Tliis  is  the.principle  of  divine  knowledge; 
from  this  fource  is  all  v>?e  know,  and  all  that 
can  be  known;  and,  doubtlcfs,  all  that^does 
exid  of  divine  truth. — ^But  the  fource  is  am- 
ple, for  the  record  is  full;  thene  are  three 
ihat  bear  it  in  heaven,  and  tJwt^e  that  witnefs 
it  in  earth.  From  the  beginning  ii  was  infcrib- 
-ed  in  the  natural  world  throiighout, — Long 
iincc  it  was  fully  witneffed  m  the  world  of 
-grace ;  and  now,  at  length,  it  is  borne  up  on 
ihe  ground  and  pillar  of  the  world  :of  gtory. 
The  true  doftrine  of  the  Trinity  is  cilablilh- 
/ed  by  the  tedimony  of. every  revelation  from 
iieaven,  and  of  every  work  of  creation  and 
.providence  dilcoverahle  on  earth. 

The  opinion  which,  with  fo  much  allur- 
ance,  has  been  every  where  propagated,  that 
the  Trmity  in  the  Godhead,  and  mode  of  di- 
vine exiltence,  is  a  myUry,  or  inexplicable 
mvijibiUiy  ox  God,  which  is  not  capable  of 
:bemg  delbribed,  explained,  and  illaitrated, 
as  are  other  divine  fubjetls,  is  taking  away 
-irom  men  the  key  of  knowledge,  and  leaving 
^-heir  miadvlocktd  up  in  darkxiefs,  ignorance. 


532  Divine  Theory^ 

and  delufion. — This  divine  doftrine  is  gr^dj: 
and  wonderful,  as  every  thing  elfe  rcfpefting 
God;  and,  being  the  principle  of  all  divine 
things,  it  is  moji  great  and  wonderful.  In  this 
fenfe  the  Trinity,  or  the  relation  of  Father, 
Son,  and  Holy  Ghofl,  is  indeed  b.  myltery ; 
but  in  no  other  fenfe. 

J  he  divine  principle,  or  this  matter  of  re- 
cord in  heaven,  is  the  high  fource  of  divini- 
ty; and  the  Father  bearing  it,  (by  bearing  it, 
I  mean  afting  in  it.)  is  the  divinity  of  the 
Feather;  the  Word,  or  covenant- fubjeft,  bear- 
ing it,  is  the  divinity  of  the  Word;  and  the 
Holy  Spirit  of  Promife  bearing  it,  is  the  di- 
vinity of  the  Holy  Ghoft. 

Refpefting  the  divinity  of  Chrifl  particu- 
larly, it  will  be  obferved,  that  this,  with  the 
doftrine  of  the  Trinity,  is  of  courfe  demon- 
ftrated  in  the  Divine  Theory ;  it  is  as  necef- 
farily  and  apparently  included  in  its  princi- 
pie,  and  evidenced  in  every  unfolding  opera- 
tion, as  light  and  heat  are  included  in  the 
fun,  and  conveyed  in  his  beams. 

Our  Lord  faid,  /  and  wy  Father  are  one, 
John  X.  30.  this  he  explained  by  faying, — 
J  he  Father  is  in  vie,  and  I  in  him,  verfe  38. 
the  meaning  of  which  he  clearly  explained  to 
be  this,  That  the  Father  was  in  him  by  his 
ctmiinandment  and  hlcffing;  and  tjiat  he  was 
in  the  Father  by  obedience  to  his  will  <mdi pow- 
er, as  his  beloved  Son:  this  will  appear  plain 
by  examining  the  whole  paflage — If  I  do  not 
the  works  of  my  Father,  believe  vie  not,  ver.  37, 
i.  e.  believe  not  that  /  a.nd  my  Father  are 
one;  which  had  jufl  before  been  aflerted.—. 


Divine  Tiieorv*4  133 

fiut  if  I  do,   though  ye  believe  vot  inc,  believe 
the  iDorks:  that  ye  may  know  and  believe  that 
the  Father  is  in  me,  and  I  in  him, — Here  our 
Lord  cited  ih^fads  of  his  obedience  diwA  pow- 
er, to  prove  that  he  and  his  Father  were  One; 
or,  that  the  Father  was  in  liim,  and  he  in  the 
Father.  But  if  this  union,  as  fome  have  fup- 
pofed,  be  fome  myflerious  thing,  pecuHar  to 
the  Divine  Being,  how  is  it  known  to  exifl 
by  Chrift's  doing  the  works  of  his  Father? 
It  is  often  afferted,  in  the  face  of  the  text,  that 
the  truth  of  the  divine  perfona!  union  can 
only  be  known  to  us  by  the  declarations  of 
it  which  are  made  in  the  fcriptures.  But  our 
Lord  faid,  that  it  might  be  known  alfo  by  the 
works  which  he  did.  Here  is  a  plain  contra- 
diftion  between  Jefus  Chrift  and  not  a  few 
modern  teachers. — -In  the  other  pafl'age,  John 
xiv.  where  our  Lord,  in  his  reply  to  Philip, 
ufed  the  fame  manner  of  expreffion ;  the  ar- 
gument is  the  fame  as  here  in  his  reply  to  the. 
Jews :  Believejt  thou  not,  that  lam  m  the  Fa- 
ther, and  the  Father  in  me?  the  words  that  I 
Jpeak  unto  you,  I  [peak  not  of  ni'sfelf:  but  the 
Father,  that  dwelleth  in  me,  he  doth  the  works. 
Believe  me  that  I  am  in  the  Father,  am,d  the 
Father  in  me?  or  clfe  believe  me  for  the  very 
work's  fake. — Ir.  appears,  therefore,  that  there 
is  no  myliery  in  the  Father's  being  in  the  Son, 
and  the  Son  in  the  Father;  it  is  a  plain  mat- 
ter, otherwife  than  as  the  glorious  truth  is  ob- 
feu  red  by  falfe  doftrine. 

According  to  this  Theory,  the  Father,  the 
Word,  and  tlie  Holy  Gholi,  are  infeparably 
9.nc  :  for  neither  of  them  can  be  conceived 


Iigl  Divine  Theory. 

to  exifl:  out  of  that  tranfaSion  which,  in  the 
fenfc  in  vkvv,  conftitutes  them  one.  In  each 
of  the  illuilrations  given,  if  the  tranTaftion 
itfelf  is  fuppofed  not  to  be,  nothing  of  this 
nature  can  remain  in  perception  :  or,  if  H*. 
ther  party  is  fuppofed  to  be  wanting,  the 
whole  view  fubfides  in  the  mind.  For  in- 
ftance,  in  the  view  of  a  covenant,  let  the  fa6l 
be  objefied,  and  the  whole  matter  is  fet 
afide;  or  fuppofe  either  the  covenant-makf- 
cr,  the  fubjefci,  or  the  interett  not  to  be,  and 
the  whole  in  the  fame  manner  is  affeded,-^ 
So  it  appears  demonUrably,  that  the  Father, 
the  Word,  and  the  Holy  Ghoit,  are  one  in 
nature,  and  infeparable  ia  «xillencje  an4 . 
being. 

Whoever  truly  contemplates  this  fubjeft, 
wilt  perceive  that  the  characters  of  the  Far- 
ther and  the  Son  necelfarily  involve  each 
other,  and  coexifl — that  the  Father  is  necel- 
farily in  the  Son  and  the  Son  in  the  Father. 
In  the  natur<^  of  thing^s,  without  a  child  there 
is  no  parent-^the  Son  a^  necelfarily  gives  the 
charatler  and  name  of  the  Father,  as  the  Fa- 
ther makes  or  conliitutes  the  Son;  and  we 
can  know  the  Father  only  by  knowing  the 
Son  ;  and  knowing  the  Son,  we  mult  knovy 
the  Father.  They  are  characters  neither  of 
Mdiich  can  preexifl;  but  which  necedarily 
f^xiit  to^eih^r,  andconilitute  each  other,  as 
do  thecharader^  of  hufband  and  wife. 

1  his  obfervation,  made  m  contemplating 
the  nature  of  the  divine  principle,  is  fully 
confirmed  by  the  fcriptuies  ot  truth.  Na 
fnaii  knozcct/i  the  Son  but  ike  Fcithtr,  neither 


Divine  TfiEORir.  I35 

'th  any  man  the  Father,  fave  the  Son^ 
end  he  to  whomfoever  the  Son  will  reveal  him^ 
Matt.  xi.  27,  He  that  hathfeen  mehathfeen 
the  Fdther,  Believe  me  that  1  am  in  the  Fa- 
ther, and  the  Father  in  me?  or  elfe  believe  mc 
for  the  very  works's  fake.  John  xiv.  g — 1 1.  By 
which,  doubtlcfs,  fbould  be  underltood,  not 
merely  his  miracles,  but  the  whole  work  in 
which  he  declared  the  Father,  For  the  truth 
that  the  Son  is  in  the  Father,  and  the  Father 
in  the  Son>  we  have  the  teftimony  of  both 
the  Word  and  the  atlual  exhibition---we  may 
believe  this  doftrine  on  the  credit  of  the 
fcriptures  reporting  the  faft;  and  we  may 
believe  it  upon  the  evidence  of  the  very  faft 
exhibited  to  our  eyes. 

The  Father,  is  Chrid's  word  or  expreffion 
—the  name  is  given  by  him — He  jhall  cry 
unto  me,  thou  art  my  Father.  Pfal.  Ixxxix. 
26.— ^ And  the  word  Son,  is  the  expreffion  of 
the  Father — ^^he  gives  his  name — His  name 
Jhall  be  fonned,  or  called  Son.  Pfal,  Ixxii. 
ij.  Or,  as  we  have  the  defires  and  expres- 
fions  of  each  one  in  conneftion.  Pfal.  Ixxxix* 
26\  27.  HeJ/i'all  cry  unto  me,  thou  art  my  Fa^ 
iher  ;  alfo  I  will  make  him  my  firji-born.  Th« 
charafter  and  work  of  Chrifl  is  fully  cxpres- 
fed  in  his  crying  Abba,  Father; — and  the 
charafter  and  work  of  the  Father  is  wholltr 
comprifcd  m  Ym  fanning,  or  making  Chrift 
his  firlt-born  ; — and  the  charafter  and  work 
ef  the  Holy  Ghod  is  alfo  comprifed  in  the 
fame  idea.     I'he  eulogizing  *  of  the  Soat 


i3'6  i3lVINE  TuEORfC 

is  the  fpirit  of  the  Father ;  and  crying  Ab- 
ba Father,  is  the  fpirit  of  the  Son  ; — the  Ho- 
ly Gholt  is  therefore  the  fpirit  of  the  Father 
and  of  the  Son.  The  Trinity  and  Unity  of 
the  Godhead  is  moll  clearly  demondrable. 
It  appears  by  the  matter  of  fact  offered  in 
the  divine  will,  that  the  Father,  the  Son,  and 
the  Holy  GhoR,  are  infeparablein  exittence  ; 
one  God,  the  fame  in  fiibRance ;  for  that 
will,  commandment  and  bi faffing,  in  which  they 
are  one,  is  the  divine  fubitance;  and,  there- 
fore, as  afting  together,  primarily  and  effen- 
tially,  in  that  will,  they  are  equal  in  powef 
and  in  glory. 

And  as  the  divine  principle,  will,  or  re» 
cord  is  eternal,  each  perfon  a6ting  in  it,  or 
bearing  it,  is  neceffarily  eternal.  In  the  dis- 
play of  the  divine  principle,  however,  the 
charafters  of  the  Father,  the  Son,  and  the 
Holy  GhoR,  do  neceflarily  bear  the  date  of 
time,  and  appear  in  an  order: — Here  there 
is  a  day  of  the  exhibition  of  the  Son,  and 
therefore  a  day  of  the  manifeftation  of  the 
Father  ;  and  alfo,  there  is  here  a  day  of  thq 
Ihedding  forth  of  the //c^  Ghojl,  which  is  the 
day  of  God!s  power. 

The  idea  entertained  by  lome,  of  the  ex- 
iRence  of  a  Father  before  the  Son,  is  evident* 
ly  the  imagination  of  the  exiRence  of  fome 
being  before  the  Godhead,  or  the  Alpha,  the 
i'irR  and  Beginning  ;  or  before  that  difco- 
verable  Divme  Being,  whole  exiRence  can 
he  conceived  of  only  as  a  Trinity. 

It  is  eRcntially  requifite  to  the  natuffe  and 
exiRence  of  a  firR  principle,  that  it  be  felf* 


Divine  Theory.  337 

dependent:  and  whatever  is  felf-dependent 
iiiult  be  a  firll  principle;  biit  the  divine  will 
is  acknowledged  tobefuch,  Howgrofsly  ab- 
furd  is  it,  therefore,  to  conceive  and  talk  of 
lomething's  exifting,  upon  which  this  ac- 
knowledged felf-dependent  principle  is  fup- 
pofed  to  depend,  befides  itfelf  ? 

But  as  we  know  that  this  principle,  the  di- 
vine purpofe  or  will,  is  itfelf  eternal,  and  bears 
CiU  the  divine  charafters;  we  (hall  leave  the 
fuppofition  of  any  pre-exiiting  being  or  thing 
to  the  fancy  of  dreamers.- — 'Fhe  eternity  of 
God's  purpofe  is  unfolded  in  the  Divine 
Theory;  and  the  fubjetl  of  this  eternity  will 
fully  fatiijfy  the  children  of  wifdom;  but  the 
gazing  empty  eyes  of  the  fool  will  not  be  fa- 
tisfied  with  roving  to  theutmofl  limits  of  the 
univerfe* 

An  objeSion  may  arife  toour  confidering 
a  principLe^  of  the  voluntary  nature,  as  the 
Divine  Being. — But  God  is  a  Spirit;  and 
what  other  idea  may  be  formed  of  a  fpirit, 
than  that  of  a  voluntary  principle?  A  good 
ipirit  is  a  good  prmciple,  and  an  evil  fpirit 
an  evil  principle.— And,  why  Ihould  it  be 
thought  objeftionable  that  mere  principlCjOf 
a  voluntary  nature,  (hould  be  defined  as  an 
aftive  rational  being — May  we  entertain  any 
other  idea  of  a  good  fpirit  than  that  of  a  vo*. 
Juntary  harmonious  principle,  and  of  an  evil 
fpirit  but  the  contrary  ?  The  fcriptures  teach 
that  God  is  light,  truth,  love,  &c.  which  is 
merely  the  idea  of  good  principle;  and  that 
the  iJievil  is  the  oppofite;  falfe  principle, 
darkrrefs,  error,  enmity,   ike. — The  apolilc 

S 


i^W  Divine  Theory* 

Jbhn  faith,  Believe  not  every  Spirit,  but  try' 
ihe  Spirits,  xohether  they  are  of  God.  Hereby 
know  ye  the  Spirit  of  God,  Every  Spirit  that 
confejfeth  Jefus  Chrijl  in  the  Jlejk-  is  come,  is 
of  God,  And  every  Spirit  that  confej/eth  not 
Jefus  Chrijf  in  thejlefh  is  c  erne,  is  not  of  God  f 
and  this  is  that  of  AntichrifL — Here,  by  fpirit, 
h  certainly  meant  principle: — And  of  the 
Word  of  Life,  xvhich  vie  have  heard,  which  we 
ha.vefeen  with:  our  eyes, .  which  we  have  looked 
upon,  and  our  hands  have  handled;  which  is 
lb  evidently  the  principle  we  have  illuRrated 
as  a  covenant^  a  record,  &c.  he  faith,  77iis  is- 
the  true  God,  and  eternal  life. 

But  there  is^  another  view  of  the  divine 
fubjcft,  which  it  may  be  necefl'ary  farther  to^ 
illuftrate,  in  order  to  fliew  the  argumen^t  of 
the  Theory ;  which  is,  that  the  truth  of  ^.hrift 
is  all  and  in  all ;  all  eflfentially  and  all  dccla- 
ratively.  The  divine  principle  has  been  dat- 
ed and  illuftrated  as  being  of  the  nature  of  a 
covenant  traniaflion,  or  a  matter  of  record 
between  parties;  and  it  has  been  fhewn,that 
the  idea  cf  the  divinity  of  the  Father,  of  the 
Word,  and  of  the  Holy  Ghoft  confifts  in  their 
being  immediately  concerned,  and  their  ac- 
ting together  in  this  eternal  compaft.  It  has- 
been  fliewn,  moreover,  that  the  matter  tranfi 
a£led,  or  what  was  fo  done,  was  the  inftitu- 
tron  of  a  Chrift,  or  the  fetting  up  of  one  as 
the  foundation  and  head  of  the  world;  fo,. 
that  in  the  truth  imported  by  this  name, 
Chrift  Jefus  the  Lord,  is  comprifed  the  whole 
body  of  divini-ty,  and  in  him  all  fulhiefs^ 
dtodls,. 


Divine  Theory.  139 

Here,  in  the  parts  effentially  a6ied  in  the 
^compacl  concerning  this   inftitution  of  the 
Lord  Ghriit,  we  view  the  divinity  of  the  Fa- 
rther, and  of  the   Word,  and  of  the  Holy 
Ghoft:  Here  we  are  diretled,  as  to  the  eter- 
nal fource  of  all,  by  the  declaratiue  divinity 
-of  the  heaven  and  the  earth,  the  fcriptures, 
ordinances,  angels  and  faints;  all  which  con- 
;filts  in  their  witneffing  this: truth. — -Here  we 
-contemplate  that  all  efficient  aiiionand  fa£i, 
which  in  effcft  framed  the  worlds:  And  here 
■we  behold  not  only  the  mere  efficient  caufe, 
butalfo  the  virtual  foundation  and  head,  the 
life  and  the  Light  of  the  world. 

The  divine  record  relates  v/holly  to  the 
;truth  which  .is  in  Chrifl:  Jefus:  This  is  the  re^ 
xord,  that  God  hath  given  to  us  eternal  life: 
and  this  life  is  in  his  5^?2,— The  Father  and 
rthe  Holy  Ghoft  bear  record  to  Ghrid;  but 
ithc  Word  beareth  record  of  himfeif:  J  am 
dke  way,  and  the  truth,  and  the  life.  John  xiv» 
'6. — Here  then  we  muft  look  alone  for  effen- 
xtial  divinity:  Hereis the difcoverable Divine 
JSeing;  the  Source  of  light  and  life,  and  of 
^every  divine  manifeftation ;  Here  we  are  di- 
<re£ted   to   difcover  that  faft,  the  report  of 
'which  carries  in  it  every  manifeftation,  or 
revelation  of  God.  And  what  do  we  difco- 
ver here?  The  Foundation  and  Head  of  all 
worlds,  viz.  a  Chrift.: — Ghrift  the  Beginning 
of  the  creaiion^the  Angel-Ghnft,  and  Chrift 
Jefus. — Verily,  and  indeed,  a  foundation  and 
head;  a  Ghrift  in  virtue  and  ftrength,  in  life 
:and  glory;   Which  in  his  times  he Jliall faem^ 
^ho  is  the  bteffcd  and  only  Potentate;  the  Km^ 


14^  Divine  Theory, 

of  Kings,  and  Lord  of  Lords. — And  which 
glorious  truth  was  the  good  conleffion  he 
witneffed  before  Pontius  Pilate. 

The  word,  or  will  of  God  in  the  beginning 
was  the  divinity' exhibited  in  the  creation: 
the  name  or  will  of  God  in  the  a??,,^^/ was  the 
divinity  unfolded  in  all  the  exhibition  in  that 
charafter;  and  the  Word  being  made  flefh, 
and  dwelling  among  us,  as  Chrift  the  Son, 
fully  difplayed  the  divine  will,  and  is  the  di- 
vinity of  the  gofpcL — As,  therefore,  Chrill 
brought  into  the  world,  is  the  Divine  Being 
^//expreff  d — God  ma.nifej} ;.  it  follows,  that 
all  divinity  is  in  him  effentially  : — all  the  full- 
nefs  of  tke  Godhead  bodily.  It  appears,  there- 
fore, that  the  doftrine  of  Chrift  is  our  prin- 
ciple, and  our  argument;  our  alpha  and  our 
©mega,  our  firft  and  our  lalt,  our  beginning 
and  our  conclufion. 

The  diftintlion  noticed,  between  the  evi- 
dence of  tile  teftimony  of  divine  truth,  and 
of  the  aftual  exhibition,  is  of  the  fame  nature 
as  the  diflinfclion  between  the  light  of  the 
fcriptures,  and  of  reafon. — When  w^e  fpeak 
of  the  light  of  nature,  or  of  reafon,  it  fiiould 
be  difiinguifhed  from  mere  intelleS,  and  al- 
fo  from  opinion.  I  have  obferved  that  people 
often  mean  by  reafon  their  belief  or  opinion, 
and  when  they  Iky,  that  certain  things  do  or 
do  not  comport  with  their  reafon,  no  more 
is  meant,  than  the  agreement  er  difagreement 
of  thofc. things  with  their  adopted  belief  or 
opinion.  But,  though  the  opinions  of  men 
may  be  very  different,  and  very  abfurd,  rea- 
ipn  muft  be  every  where  one  and  the  Jame 


Divine  Theory.  m 

confident  thing,  viz.  the  reafon  of  things; 
which  being  difeovered  by  the  intellect,  forms? 
the  truih  and  rationality  of  the  mind. 

The  true  idea  of  reafon  is  far  from  being 
fomething  which  neceffarily  fubfiils  in  the 
human  mind;  1  mean  in  a  fallen  Hate;  for 
without  the  knowledge  of  Chrilt,  who  is  wif- 
dom  and  knowledge,  man  is  the  mo(t  irra- 
tional being:  it  is  the  rationality  of  all  God's 
works,  which  undoubtedly  has  its  origin  in 
the  divine  principle. 

We  know  that  all  reafoning,  or  logic,  is  a 
triple  ratio,  and  may  be  iimplv  comprifed  in 
a  propofilioyf,  a  fubjecl  or  mediate,  and  a  re- 
fidt  ov  conclnfion: — This,  certainly,  bears  a 
ilriking  analogy  to  the  diflinft  parts  of  the 
divine  will,  as  illuflrated  in  the  Theory. — 
The  lame  thing  is  obferved  of  mathematical 
^emonltrations,  of  the  harmony  of  founds,* 


*  "  So  renned  and  ipylterloqs  is  the  efFecl  of  mufical  con- 
*'  cord,  that  TotTje  learned  artilh  have  difcevered  in  it  an  ima^e 
*'  of  the  Supreme  Source  of  all  order  and  hamony. — A  writer 
V  of  the  lall  (17th)  century,  (Mr.  Syrnfon,)  who  compefcd  a 
'*  valuable  Treatife  upon  Mufic,  has  the  following  obferv^- 
•/  lion: — Whifi  I  farther  confider  that  three  found;  ^  placed  by 
**  the  iriterx>al  of  a  third  one  ahcve  another  y  do  confiture  one  en- 
**  tire  harmony,  -ivhicb  gonjerns  an.i  comprifes  all  the  founds  which, 
**  hy  art  or  imagination,  can,  at  once,  be  joined  together  in  mu^ 
**  fical  concordance  ;  this  I  cannot  but  thinka  fgjuficant  emblem 
"  of  that  fupr erne  and  incomprehe.nfble  THREE  in  ONE,  go- 
**  •^erningy  comprifng,  and  difprfn^  the '-Mhole  machine  of  the 
*'  Ivor  Id,  ivith  all  its  including  parts,  in  a  nwfi  peyfed  andfu^ 
'*  pendous  harmony. 

"  This  phyiical  Trinity,  as  an  abfolute  fad  in  mufic,  muH; 
«*  be  evident  to  every  beginner  in  the  fcience ;  and  it-is  a  Trin- 
*f  ity  in  Unity;  but  it  is  a  mirror  in  which  many  eyes  will  dif- 
**  cern  no  image:  Wiih  me  it  is  a  matter  of  imall  concern, 
"  how  an  allufion  would  be  reliftied  by  a  Middlcton,  a  Bayle, 
*:  or  H  Voltaire,  whofe  minds  were  poifojied  by  a  difailedion 


i44*  Divine  Tkeory. 

and  of  numberlefs  movements  and  afTocia- 
tions  in  the  natural,  moral,  and  divine  worlds^ 
which  have  often  been  confidered,  as  ftrong- 
Jy  corroborating  the  do6irine  of  a  Trinity  ia 
relation  to  the  great  Firit  Caufe, — 'i  his  rea^ 
Can  conftitutes  our  Theory.  The  Divine  Be- 
ing is  a  rational  being;  and  his  works,  which 
are  defigned  to  manifeil  bis  eternal  power 
and  Godhead,  mufl:  be  rational  works,  and 
fuch  mod  apparent^ly  they  are ;  and  the  dif- 
covery  of  the  truth  of  the  Divine  Bemg  ia. 
his  works  or  in  his  word,  is  ^11  the  reafofi 
4hat  exifis  in  the  mind,;  and  a  man  has  no 
«jnore  rcaron  than  he  has  knowledge  of  God»' 
— That  is  a  truly  enlightened  and  rational 
i>ian,  who  may  fay  of  the  j/5^^r/^^  will  of  God, 
1  Ins  IS  my  reafon-  and  who  embraces  and 
liohls  v\^hat  .agrees  with  this,  as  agreeing  witi^ 
-his  reafon,  and  no  .more. 

*'  to  truth.  Certain  it  is,  whatever  ufe  we  may  make  of  the  prk- 
*'  ciple,  t.'iat  thecGmpafs  of  all  harmony  can  a|Ford  us  no  more 
*'  than  three  founds  in  concord,  however  they  may  be  multi- 
"'  plied  by  repetitions;  and  that  if  they  are  perfedly  in  tune^ 
"'*  they  coiillitute  one  founcJ,  which  an  unpradlifed  ear  would 
''^  find  it  extremely  difficult  to  dccompofe. — In  the  harmonies, 
*'  we  have  them  included  within  the  fyllem  of  a  fingie  note^ 
^'  and  in  the  z^iiA  confonancc,  two  concordant  notes  will  gen- 
■^'  erate  a  thirJ  to  complete  the  triplicity  of  the  harmony.  So 
**  aprofite  is  this  picture  when  compared  with  the  original, 
-»'  tnat  I  ihould  be  forry  to  take  the  refemblance  for  the  work 
*'  of  chance.  And  where  is  the  wonder,  if  nature  and  revela- 
**  tion,  v^hich  have  the  fame  author^  fhoald  fpeak  thefamelan- 
'•'  gu.ige?    It  would  r.ither  be  wonderful  if  they  did  not. 

**  If  Mr  Symfjn's  allufun  is  juft,  and  founded  in  the  na- 
<'  ture  of  ihirgs-,  it  tedches  us  this  important  truth,  thatwhe^ 
"  the  praifesof  the  Creator  are  offered  up  by  the  church,  with 
'^*  founds  of  harmony,  we  pay  our  tribute  to  him  in  that  coin 
**  which  be^rs  hij  image  znd  fu^erfcription  i  and  thus  we  ren- 
"H  dcr  unto  God  that  ---Mhich  is  properly  his  OT.vn,** 

.?  il  0  !'•  r  :i  0  i  O  il   j.O  :»  £  5  ' 3  £  G  S  X  Y   Q  .V   S  0  U  N  D    A  N  D    M  JJ  S  J  C  ♦ 


Divine  The  ok  t.  14^ 

And  it  is  not  ftrange,  that  the  attempts  of 
Pnen  to  reafon  together,  or  to  come  together 
by  reafoning,  as  they  call  it — laborious,  mul- 
tiplied, and  long  continued  attempts — when^ 
tlie  principle  and  theory  of  reafon  is  not  ac- 
knowledged^ not  only  prove  fruitlefs,  btrt 
prove  controverfies,  Widening  the  differences,,- 
exciting  hatreds,  and  often  ending  in  w^ar. — 
This,  however,  is  ftrange  indeed^  that  thefe 
reafoners  and  difputers  never  get  difcoura- 
ged,  fufpeft  their  falfe  ground,  and  give  over 
their  fruitlefs  and  criminal  attempts!' 

The  fcriptures  are  confidercd  as  the  hif- 
Ibry  and-revelaticn  of  fa6fe;,  attefledby  every 
poilible  authority;  but  reafon  diftinguilhedb 
from  revelation,  is  confidered  as  the  evidence- 
r^fulting  from  the  confiflency,  agreement^ 
and  harmony  of  the  fafts  themfelves. — Ther 
fcriptures  inform  us  that  God;  Aleim,  made- 
the  world,  and  the  works  of  creation  declare- 
plainly  the  fame  thing.  The  fcriptures  teaclr 
ttiat  God^  exercifes  a  car€  and  government^ 
»ver  his  works,  and  the  events  of  Providence 
clearly  manifeft  the  fame  truth;  and  the  fcrip- 
tnires  witnefs  that  the  Father  and  Son  are 
©ne^— -that  the  Son  is  in  the  Father,  and  the 
Father  in  him ;  which  is  the  great  gofpel  doc- 
trine ;  and  the  works  of  filial  obedience,  and 
tiie  power  which  accompanied  the  Lord  Je* 
&s  Chrift  in  the  worlds  and  which  ftill  attends 
his  do61?rine,  fully  prove  their  teiHmony.  So' 
that^  according  to  the  vrords  of  ChriR,  we 
may  believe  either  the  declarations  of  divine- 
truth,  or  the  facts  themfelves,  which  are  there* 
by  aitefted.  Believe  me  that  I  dim  in  the  Fo^ 


3144  Divine  Theory; 

iher,  and  the  Father  in  ms?  or  elfc  believe  me 
Jot  the  very  work's  fake, 

A  Rranger,  vifiting  at  Salem,  is  told  bv  his 
friend,  that  the  town  is  ahiioll  encircled  by- 
two  rivers,  or  arms  of  the  fea;  one  extend^ 
ing  on  the  north  fi'^e,  the  other  on  the  Touth. 
He  believes  his  friend;  bat  he  may  go  out 
and  fnrvey  the  lunation  of  the  town,  and  be- 
lieve his  own  eyes. — A  man  may  believe  the' 
icriptures  of  divine  truth,  and  rationally  ex- 
ercife  his  mind  in  their  divinity;  and  he  is? 
criminal  if  he  does  not ;  but  he  may  alio  fur- 
X'ey  the  operation  of  divine  truth, exercife  his 
mind  in,  and  give  credit  to  the  divinity  of  the 
work  itfelf;  and  if  he  does  not  do  this^  he  is 
no  lefs  criminal. 

Inferences  from  fa6is  have  generally  beenr, 
Gcnlidered  as  being  within  the  province  of 
reafon;  and,  doubtlels,  in  many  inftances, 
one  faft  may  be  clearly  inferred  fr(  m  ano- 
ther; but,  on  this  ground,  there  is  more  room 
for  conjetiure  and  doubt.  1  confider  this  traft 
as  hazardous,  and  Ihall  attempt  it  with  cau- 
tion. The  reader  is  already  apprized  that  the 
demonitration  of  the  Divine  1  heory  confiits 
in  the  divine  operation;  and  that  our  ihuf* 
t rations  w^ill  be  chiefly  made,  by  bringing  m^ 
to  View  the  works  ot  God  as  they  are  knowa- 
to  us  by  the  fcnpiures,  and  what  we  fee  ani 
experience. 


THE 


DIVINE  THEORY. 


P  A  R  T     I. 


THE  BEGINNING: 

Illustrating  the  truth  of  christ  as  being  the 

HEAD  OF  the  CREATION. 

CHAPTER  L 
OF  ETERNAL  THINGS, 

Setlion  1 ,  The  Prc-exijlence^  and  ejfential 
Glory  qfChriJt^ 

i.  /^FIRIST  is  from  everlafting. 

^^  The  eternity  of  Chrift  is  included  in 
tvhat  has  been  fhewn  of  his  divinity,  or  of  his 
bearing  an  eflential  part  in  the  matter  of  the 
divine  will;  but  the  truth  of  his  eternal  ex- 
iftence  is  fo  important  to  the  argument  be^ 
fore  us,  that  I  wifli  to  bring  it  particularly  in- 
to view. 

According  to  the  Theory,  the  divine  <?j^(fr- 
nal  principle  exifts  in  a  matter  of  voluntary 
aftion,  or,  in  a  will  or  purpofe  with  its  efB- 
cient  aclion.  A  dormant  purpofe  is  not  the 
purpofe  of  God.  The  divine  will  cannot  be 
conceived  to  exifl:,but  as  expanding  or  oper- 
ating; which  primary  operation,  as  already 
fliewn,  conftituted  the  Beginning,  the  pre- 

T 


T^6  Divine  Theory* 

exident  Chrifl.  He  is,  therefore,  as  neceffari^ 
\y  eternal  as  is  the  purpofe  of  God. 

To  this  agree  the  fcriptures:  /(Wifdom,) 
zoasfet  up  from  everlafting^  in  tht  beginnings 
Prov.  viii.  23. — Chrift,  the  beginning,  was, 
therefore,  from  everlafting.  He  is  called,  Ihc 
everlajting  father,  Ifaiah  ix.  6. — And  again, 
ThoiL,  0  Lord,  art  our  Father,  our  Redeem- 
er, thy  name  is  from  everlaRing,,  Ifaiah  Ixiii. 
16, — But  thou  Bethkhem  Ephratah,  though 
thou  be  little  among  the  ilioufands  of  Judah'^ 
yet  out  of  thee  fiall  he  come  forth  unto  me,  to 
be  ruler  in  Ifrael,  whofe  goings  forth  have 
been  from  of  eld,  from  everlalting,  MiCo  v. 
vl.-^  According  to  the  eternal  purpofe,  xohich  he 
purpofedin  Chrijl,  Eph,  iii,  ii.- — As  the  di- 
vine purpofe  was  purpofed  in  Chrill,  he  mutt 
Iiave  been  as  ancient  and  eternal  as  the  pur- 
pofe or  will  of  God. — And  he  is  before  all' 
things,  and  by  him  all  things  conjjfl,  CoL  i.  13. 
-     2.  There  exiRs  an  eternal  heaven. 

The  view  we  have  taken  of  the  divine  will^ 
as  of  a  principle  expanding  and  operating^ 
implies  neceffarily  a  pre-exiltent  and  eternal 
jlaie  of  elevation  and  glory:  And  thus,  the 
inauguration,  or  fetiing  up  of  Chriil,  implies 
a  throne  and  kingdom;  and  as  this  work  is 
etfential  to  the  divine  principle,  fuch  a  king- 
dom, power  and  glory,  muit  have  been  co<- 
exillent  with  the  divine  will.  Moreover,  this 
eternal  truth  of  Chriil  i^nplics,  that  the  hea- 
ven of  God  exills  in  fa6i,  and  has  a  real  form ; 
and  that,  according  to  ilie  divine  will,  it  con- 
fifts  of  parts,  and  is  a  frame  of  things,  fuch  as 
may  be  icprcfcnted  by  a  building,  an  houfe. 


r 


Tre-existknce,  &c.  of  Christ.    147 


or  a  city;  the  whole  of  which  is  included  in 
that  intereft,  called  eternal  life,  which  was 
given  to  us  in  Chrift  Jefus  before  the  world 
-was. 

And  as  this  glory  v/as  given  to  Chrin:  for 
us,  and  aftually  received  by  him  before  ihc 
world  began,  the  Giver  was  elevated  or  glo* 
rifled  thereby,  and  the  Receiver  was  elevated 
or  glorified  therein;  and  the  prcinifes  and 
goods  thus  bellowed  and  received,  [hone  out 
like  a  glorious  houfcopened  for  ufe,  or  like 
a  treafure  taken  in  inventory. — Hence,  the 
name  o{  the-God  of  Glory,  the  :Lord  of  Glorv, 
;and  the  King  of  Glory. 

To  this  alfo  agree  the  fcriptures.  Abraham 
looked  for  a  citywhich  hath  foundations,  uobofc 
builder  and  maker  is  God.  By  this  city  being 
io  defcribed  and  diftinguiihed,  as  having 
foundations,  nothing  lefs  than  its  eternal  na- 
-lure  can  be  imported ;  and  by  its  builder  and 
maker  being  God,  it  is  expreffed  to  be  his 
work,  in  a  higher^  and  altogether  different: 
fenfe,  from  that  of  his  being  the  builder  and 
maker  of  all  things  which  are  temporal,  and 
^hich  will-be  changed  and  pafs  away. 

Our  Lord  faid,  What.andifyefiallfeethe 
Son  of  Man  a fc end  up  where  he  im.s  before? 
John  vi.  62.- — This  place  to  which  our  Lord 
alcended,  where  he  was  before  he  came  into 
the  world,  muff  be  eternal;  and  fo  it  is  de- 
fcribed in  the  Pfalms,  Lift  up  your  heads,  0 
ye  gates,  and  be  ye  lifted  up,  r^  everlaiting 
doors,  and  the  King  of  Clary  Pn all  come  in. — 
Who  is  the  King  of  Glory  P  The  Lordftrong 
^iind  viighiy~thc  Lord  mighty  in  batile.-^Lft 


14S:  Divine  Theory, 

up  your  heads,  0  ye  gates,  even  lift  them  up, 
ye  everlafting  doors,  and  the  King  of  Glor'v 
Jhall  come  in. — Who  is  the   King  of  Glory? 
The  Lord  of  Hoftsjie  is  the  King  of  Glory, 

We  know,  lakh  the  Apoille,  that  if  our  earth- 
ly houfe  of  this  tabernacle  were  difjblved,  we- 
have  a  bui/ding  of  God,  an  houfe  not  made  with, 
hands,  eternal  in  the  heavens.  This,  undoubt- 
ed, was  the  great  original  of  the  pattern  which 
the  Lord  (hewed  Mofes  in  the  mount;  and 
it  is  here  fpoken  of  as  the  property  of  beUev- 
ers,  for  it  was  given  to  them  in  Chriit  Jefus. 
— Weh'dve  a  building  of  God;  an  houienot 
lyiade  with  hands,  eternal  in  the  heavens, 

John  faw  tht great  city,  the  holy  Jferufalem, 
defcending  out  of  heaven  jr dm  God,  having  the. 
glory  of  God,  Effential,  eternal  glory  is  here 
evidently  intended;  for  by  its  having  the 
glory  of  God,  this  city  is  defcribed  and  diliin- 
guillied  from  all  fuch  other  things  as  are 
merely  declarative  of  the  glory  of  God:  and 
to  exprefs  the  fame  thing,  it  is  faid,  that  the 
glory  of  God  did  lighten  it,  in  difl.incHon  front 
the  light  of  the  fun,  and  the  moon,  and  all 
created  light. — This  is  called  the  tabernacle 
of  God,  Rev.  xxi.  3,  and  muft  be  the  fame 
which  is  called  a  building  of  Cod,  not  made 
with  hands.,  eternal  in  the  heavens;  and  the^ 
high  and  holy_  p/ace,^whtY^  the  Molt  High 
dwelleth. 

God  is  faid  to  dwell  in  light,  which  no  man 
in  a  mortal  (late. can  approach  unto;  and  the 
faints  gone  to  God,  are  dHlinguilhed  Ooni 
thofe  in  the  body,  and  called y2iZ72/i  m  light: 
We  underiland^  however,  by  God's  dwelling 


Pre-existence,  &c.  of  Christ.    149 

in  light,  no  more  than  his  dwelling  in  hea- 
ven; and  by  the  departed' faints  being  in 
light,  no  more  is  underftood  than  that  they 
are  gone  to  God  in  heaven.  But,  that  hght 
and  glory  in  which  God  dwells,  and  which 
renders  him  invilible  and  inacceffible,  mull 
be  in  its  nature  eternal. 

What  other  than  immortal  glory  could  be 
that  throne,  iccn  bv  the  elders  of  ifrael,  when 
thev  went  up  with  Mofes  into  the  mount  of 
God  ;  which  they  defcribed  to  be,  as  it  were 
a  paved  loork  of  a  fappliirejlone,  and  as  it  zoere 
tJie  bady  of  heaven  i/n  his  clcarmjs?  Or  that 
feen  by  ifaiah,  upon  which  the  Lord  was  fit- 
ling,  high  and  lifted  up  ? 

What  but  cffential,  eternal  glory,  was  that 
adorable  vifion,  opened  to  Ezekiel,  of  the 
living  creatures,   the  wheels,  and  the  firma- 
nent  and  throne ;  the  defcriptipn  ot  which  he 
calls  the  likenefsof  the  glory  of  God ;  and  at 
the  fight  of  which  he  fell  upon  his  face  ?  Or 
that  of  Daniel,  of  the  throne  on  which   the 
Ancient  of  Days  did  fit ;  which  he  defcribes 
to  be  as  the  fieiy  flame,  and  his  wheels  burn- 
ing fire?  What  was  that  bright  cloud  which 
overfhadowed  the  difciples  in  the  mount  of 
transfiguration,  andthebrightnefs  which  they 
then  law  upon  the  countenance  and  raiment 
of  the  Lord  ?  The  evangelift  fays,  behold,  a 
voice  QUI  of  the  cloud,  which  faid,  this  is  my 
beloved  Son  in  whom  I  am  well  plea  fed  ;  hear 
ye  htm  :  but  Peter,  relating  thej'ame  glorious 
Icene,  fays.  He  received  from  God  the  Father 
honour  and  glory,  when  there  came  fuch  u  voice 
^0  him  from  ih^  QXQGllent  Glory,  This  is  viy 


IfjO  Dl V I N E  T H EO R Y . 

heleved  Son,  in  whom  I  am  well pleafed.  And 
this  voice  which  came  from  heaven  we  heard^ 
when  we  were  with .  him  in  the  holy  mount. 
This  cloud  then  was  Heaven  ;  excellent  Glo- 
ry ;  glory  uncreated,  tranfcendent  and  dL. 
vine. 

And  what,airo,  was  ihd.t  great  white  throne,, 
which  John  faw,  upon  which  was  feated  the 
judge  ofall  ?  That  this  tJi rone  belongs  ef- 
ibntially  to  the  word  of  God,  and  is  of  the 
eternal  fubftance^  is  evident ;  for,  whilil  the 
earth  and  heaven  were  feen  to  tiee  away,  and 
there  was  found  no  place  for  them  ;  this 
itands,  and  fup  ports  iiill  tiie  admin  ill  ratio  a 
-of  cfernal  iua'oinent. 

The  :iniientance  of  the  faints  in  light  is 
called  an  eternal  inheritance  :  and  Paul  fays 
lo  the  Corinthians,  we  drive  for  an  tncorrnp". 
table  crown  ;  and  again,  to  Timothy,  HencC' 
forth  there  is  laid  up  forme  a  crown  of  right- 
eoufnefs,  which  the  Lord,  the  righteous  Judge 
jhall  give  me  at  that  day.:  and  not  to  me  only^ 
but  unto  all  thetn  that  love  -his  appearing, — 
Jam>es  fays,  Blejfed.  is  the  man  that  enduretk 
temptation :  jor  tohen  he  is  tried  he  Jliall  r<f- 
veive  a  crown  of  life,  which  the  Lord  hatk 
promifed  to  them  that  love  him :  and  Peter 
jlyles  it  a  crown  of  glory  tJiat  fadeth  not  away^ 
This  is  that  eternal  intereR,  fo  often  called 
a  kingdom  and  city,  which  is  prepared  for  the 
jaith.Kii,  and  was  given  to  them  in  Chrift  Je- 
fus  before  the  world  was:  on  which  account 
they  are  called  ble/Jed  of  the  Father,  and  God 
f  v  not  ajhamed  to  be  called  their  God.  Thef^ 
furr]v,,are  eternal  things^ 


FrE-£XIST£NCE,  &G.  OF  ChRIST,      IpA 


, __    ,     .^,. 

Wherefore,  faith  the  ApoRle,  We  look  not 
dt  the  things  which  are  f ecu,  but  at  the  things 
which  are  unfeen  :   J  or  the  thngs  which  are 
Jeen  are  temporal ;  but  the  things  which  are 
not  feen  are  eternal. 

3.  The  eternal  Heaven  confifls  of  diftinft 
parts. 

As  the  Heaven  of  God  exifls  in  the  eter- 
nal operation  of  the  divine  principle ;  accor- 
ding to  theory,  it  muft  be  conceived  of  as  be- 
ing a  world,  and  to  have  a  frame  and  real 
form,  according  to  the  nature  of  the  divine 
will  ;  all  which  glory  is  contained  in  the  ef- 
fential  word  of  God. 

And  to  this,  again,  agree  the  fcriptures. 
The  pattern  fhevved  in  the  mount,  had  dif- 
tin6l  parts,  and  was  a  certain  form  and  frame, 
according  to  which  Mofes  was  commanded 
to  make  all  things  in  his  divine  economy  : 
which,  as  wis  have  noticed,  was  a  pattern  of 
heavenJy  and  eternal  things  ;  thofe  things, 
therefore,  muft  tkemfelves  have  difiinft  parts, 
and  be  a  moft  glorious  form  and  frame  of  e- 
ternal  workmanfhip.  This  pattern,  upon  a* 
great  Icale,  was  threefold,  and  (hewed  three 
diftinft  parts  ;  and  the  fame  device  unfol- 
ded in  numberleli  view3  of  the  whole  v/cn- 
derful  Ilruflure^ 

The  glory  of  the  God  of  Ifrael,  which  the 
elders  with  Mofes  faw  in  the  mount  Horeh, 
is  in  like  manner  defcribed  as  with  a  form, 
and  as  having  the  fame  diftinft  parts  and  three- 
fold glory  1  firft,  a  glory  like  as  to  a  ground  ; 
or,  as  it  were  a  p. wed  work  of  a  fapphire  fione : 
fecondly,  a  glory  in  likenef^  as  to  an  expanie  ; 


ig2  Divine  Theory. 

or,  as  it  loere  the  body  of  Heaven  in  his  clears 
Tiefs  :  and  thirdly,  ^l  glory  that  was  above  2ind 
filled  all. 

The  word  of  the  Lord  came  exprefsly  un- 
to Ezekiel,  in  the  vifion  he  faw  by  the  river 
Chebar  ;  and  the  defcription   he   gives  of  it 
bears  the  fame   impreiTion  and  likenefs  ;  it 
liad  a  form,  and  the  fame  diftinft  parts  and 
threefold  glory  ;  the  view  here  given  of  the 
cherubim,   wheels,  &c.  whofe  running  and 
returning,  emitted  glory   the  moll  powerful^ 
like  a  flaih  of  lightning  ;  is  wonderfully  ex- 
preflTive  of  that  part  of  the  divine  w^ill  exhib- 
ited in  the  fervice  work  of  our  Lord  Jefus 
Chrid:  Kx\d.  that,  given  of  the  Spiru,  in  o- 
bcJience  to  which  the  living  creatures  and 
wheels  went,  and  the  voice  from  the  firma- 
tnent  that  was  over  them,  when  xhty  Jtood,  ot 
had  done  the  work  they  were  fent  to  do,  ac* 
cords,  exatily,   with  the  will  of  the  Father^ 
which  fent  forth  Chrift  into   the  world,  and 
which   announced    him   as   his  beloved  Son ; 
and  alfo,  the   view  which  we  have,  as  of  a 
throne,  and  of  one  in  appearance  as  a  man 
above  upon  it,  agrees  perfecHy  with  the  ftate 
of  Chrill's  exaltation. 

It  will  be  underllood,  that  I  only  hint  at 
tlie  truth  contained  in  thefe  vifions ;  they  are 
views  of  a  whole  world,  and  each  one  con- 
tains afullfyftem.  In  this  of  Ezekiel  there  was 
'A  fire ^  or  a  glory  ijifolding  itfeif,  diudawheel 
in  the  middle  of  a  wheel.  But  it  may  be  feen 
that  ever  appearance  (hewed  the  fame  de- 
vice^ and  that  the  whole  is  comprifcd  in  the 
divine  principle,  or  will  of  God,  contained 
iii  the  doctrine  of  Chrift. 


PRE-EXISTENCE,  &C.  OF  ChrIST.     153 

Daniel,  alfo,  defcribes  this  eflential  glory 
t>F  God,  didintlly,  and  as  being  threefold: — ' 
Firft,  his  garment  was  white  as  fnow,  and  the 
hair  of  his  head  like  the  pure  wool, — It  is  ob- 
ferved,  that  the  difciples  allude  to  this  de- 
fcription,  in  Tpeaking  of  the  glory  of  Chrift 
in  the  mount  of  transfiguration,  that  his  rai^ 
merit  bccdiiie  /hining,  exceeding  white  as  fnow ; 
fo  as  no  fuller  on  earth  can  zvhite  them:  Se- 
condly, his  throne  was  like  the  fiery  Jlame : 
and,  thirdly,  his  wheels  as  burning  fire. — • 
The  order  of  the  defcription  here  is  reverfed. 
It  appears,  therefore,  both  from  the  divine 
theory,  and  the  teftimony  of  the  fcriptures, 
that  in  our  heavenly  Fathers  houfe are  many 
manfions, 

4,  The  heaven  of  God  is  a  realm  and  do* 
minion. 

The  inflitution  of  Chrift,  or  the  fettingup 
of  a  king,  implies  a  throne  and  kingdom; 
and  as,  according  to  theory,  the  Lord  Chrift 
was  fet  up  from  everlafting,  we  are  led  to 
contemplate  a  realm  and  government  of  ^/<?r- 
nal  glory. 

And  to  this,  moreover^  agree  the  fcriptures : 
jFrom  everlajling  to  everlafting,  thou  art  God^ 
Pfalm  xc— God  is  a  name  of  authority,  and 
implies  the  exercife  of  power  and  govern- 
ment. Thy  throne  is  efiablifiied  of  old:  thou 
art  from  everlajling,  Pfalm  xciii.  i.  e.  he  is 
king  from  everlafting, — Whofe  kingdom  is  an 
eveHaJling  kingdom,  Daniel  vii.  27. 

That  eminent  divine.  Dr.  Thomas  Good- 
win, remarking  upon  the  word  potentate,  in 
the  Doxology,   1  Tim.  vi.  15,  obferved,  that 

U 


^54  Divine  Theort. 

it  referred  not  only  to  the  dominion  of  the 
Lord  over  all  created  things,  but  alfo  to  a 
¥mgdomfeated  in  hivifelf,  and  to  an  exercife 
of  power  and  fovereignty  in  his  own  eternal 
purpofe. 

This  kingdom  is  fet  out  in  the  fcriptures 
by  a  throne;  ju/lice  and  judgment  are  the  ha- 
bitation of  thy  throne,  Pfalrn  Ixxxix.  ver.  14  : 
by  a  guard,  Who  isjtrong  Like  unto  thy  faith- 
fulnefs  round  about  thee?  ver,  8  :  by  mace- 
bearers.  Honor  and  majejly  are  before  him^ 
Pfalm  xcvi.  and  by  harbingers,  and  commif- 
fioners;  Mercy  and  truth  Jhall  go  before  thy 
face,  Pfalm  Ixxxix.  14,  He  Jkall  fond  from 
heaven.  Whom  fliall  he  fend?  God fhall fend 
forth  his  mercy  and  his  truth,  Pfahn  Ivii. — • 
Creatures  might  fail;  but  if  mercy  and  truth 
— his  mercy  and  his  truth  be  employed  to 
difpatch  the  bufmefs  of  his  promiles  and 
threatenings,  and  to  accomplifli  all  his  plea- 
fure,  they  will  do  it  thoroughly. — The  Lord 
reigneih,lie  is  clothed  with  majejly,  Pfalm  xciii. 
1, — Majefly  is  his  eternal  robe.  His  kingdom 
began  from  everlading:  lie  reigned  within 
himfelf  from  eternity:  Then  it  was,  that  by 
one  almighty  ati,  he  clothed  himfelf  with  ma- 
jefty,  z.vA  covered  himfelf  with  light;  and  was 
exalted  and  glorified  in  his  ownjlrengih. 

It  has  often  been  noticed  in  the  fcriptures^ 
how  remarkably  the  word  Iieaven  is  joined 
with  the  appropriate  ufe  of  the  name  Father  ; 
as  though  this  glory  of  God  in  heaven,  and 
this  hi^  relation  to  his  people  m  Chrilt,  fub- 
flfled  together,  and  were  infeparable.  I  will 
only  iiiliance  from  Maiih,  And glo'rify  ycur 


P&E-EXISTENCE,  &C,  OF  ChRIST,     Ig^ 

Father  which  is  in  heaven,  v.  16.  That  ye  may 
he  the  children  of  your  Father  which  is  in  hea- 
ven, ver,  45.  Be  ye  therefore  .p erf etl,  even  as 
your  Father  zohich  is  in  heaven  is  per/eel^  ver^ 
48. — Our  Father  which  art  in  heaven,  vi,  9. 
How  much  more  fliall your  Father  which  is  in 
heaven  give  good  things?  vii.  \\.  But  he  that 
doth  the  will  of  my  Father  zvhich  is  in  heaven^ 
ver.  21 .  IF711  will  I  confcfs  alfo  before  viy  Fa^ 
ther  which  is  in  heaven,  x.  32.  Him  will  I  al- 
fo dmy  before  my  Father  xvliich  is  in  heaven^ 
ver.  33. — Fkflj  and  blood  bath  not  revealed  it 
unto  tkee,  but  viy  Fath  r  which  is  in  heaven^ 
xvi,  17.  The'ir  angels  do  always  behold  the  fa.  e 
of  my  Father  'which  is  in  heaven,  xviii.  10. — 
It  fl:all  be  done  for  them  of  my  Father  njohich  is 
in  heaven,  ver.  ig, — For  one  is  your  Father 
which  is  in  heaven,  xxiii.  g. — Your  heavenly 
Father  will  a  fo  for  give  you  ^  vi.  14. — Yet  your 
heavenly  Father  J eedeth  them,  ver.  26, —  Your 
heavenly  Father  knoweth  that  ye  hive  72e.d  of 
all  thfe  things,  ver.  32. — Every  plant  w'icb 
my  h-  aventy  Father  hath  not  planted  flsall  be 
rooted  iipy  xv.  13.— 5"^?  likewfe  fl^all  my  hm- 
ly  Father  do  alf  unto you^  xviii.  35.  And,  ac^ 
<:ording  to  the  divine  theory,  it  appears  that 
the  eternal  gJory  of  God,  even  his  own  hea- 
ven, and  his  relation  to  a  throne  and  domin- 
ion there,  exifts  in  that  fame  tranfadion^ 
wJ:iich  conftitutes  his  relation  of  Father  and 
God,  both  to  Je&s  Chrift  and  to  his  people. 
The  fame  obfervation  may  be  made,  re- 
fpecting  the  appropriate  or  covenant  ufe  of 
the  name  God:  that  it  is  never  fo  ufed  but 
ia  connexion  with  heaven^  andetcraal  things^ 


jgS  Divine  Theory. 

The  firft  time  that  the  word  God  was  ufed 
with  a  relative,  was  in  the  covenant  of  prom- 
ife  to  Abraham,  w^hich  included  the  eternal 
intereft;  and  it  was  then  ufed  in  the  future 
tenfe,  I  "will  be  their  God-,  but  when  Abra- 
ham, Ifaac,  and  Jacob  were  gone  to  heaven, 
the  name  was  ufed  relatively  in  the  prefent 
tenfe,  as  at  the  burning  bufh,  I  am  the  God  of 
Abrahaniy  &c. — The  firft  time  that  the  name; 
of  God  is  ufed  with  a  relative,  in  the  prefent 
tenfe,  is  in  his  word  to'  Jacob,  Gen,  xxxi.  14. 
I  am  the  God  of  Bethel ^  inhere  thou  anoint edji 
the  pillar:  but,  this  "was  none  other  but  the 
houje  of  God,  and  the  gate  of  heaven .  And  ve  ry 
frequently  he  is  called  /;V'  God  of  heaven^  in 
order  to  exprefs  his  covenant  relation  to  his, 
people. — And  the  firft  time  this  great  name 
was  ufed,  in  this  manner,  in  relation  to  the- 
peoplc  of  Ifrael,  was,  when  the  Lord  appear- 
ed to  deliver  them  from  their  bondage  in  E- 
gypt,  and  to  fet  their  faces  towards  the  land 
of  promife;  and  after  they  had  paffed  the 
Ked  Sea,  it  is  obferved,  that  Mofes,  in  this 
refpefl,  much  changed  his  ftyle,  and  feldom 
wrote  the  glorious  name,  but  with  fome  ap- 
propriating word;  and  as  they  drew  nearer 
and  nearer  to  this  type  of  the  heavenly  worlds 
liis  manner  of  writing  the  name  of  the  Lord 
our  God,  and  of  adding  its  relatives,  became 
ftill  more  and  more  remarkable. 

In  like  manner,  our  Lord  JiTus  Chrift,  as 
foon  as  he  had  called  his  difciples,and  fepa- 
rated  them  from  the  w^orld,  began  to  teach 
them  to  fay.  Our  Fath^ir,  &c.  but  it  is  obferv- 
ed, that  this  peculiar  ftyle^  became  more  fa- 


The  Form  of  God.  1^7 

iniliar  and  imprelTi  ve  toward  the  clofing  fcene ; 
efpecially  in  his  lall  difcourfe  to  them  at  the 
ibpper. 

It  is  not  recorded  that  our  Lord  ufeJ  the 
word  my  God,  but  twice ;  once  whilll  hanging 
upon  the  crofs;  and  again,  addreffing  Mary, 
when  about  to  afcend  into  heaven,  he  faid. 
Go  to  my  brethren^  and  fay  unto  them^  I  afcend 
unto  wy  Father  and  your  Father,  and  to  my 
God  and  your  God — ^And  wherever,  in  the 
New  Tellament,  we  have  nearer  views  of  the 
heavenly  glory,  the  appropriate  ufe  of  this 
name  becomes  more  laminar,  and  its  rela- 
tives more  frequent;  as  in  Rev,  iii.  21.  Hwi 
that  over  Cometh  lajtll  I  make  a  Fillar  in  ihe 
Temple  of  vny  Gody  and  he  fh  all  go  no  more  out : 
and  I  will  write  upon  him  the  name  of  my  God^ 
and  the  name  of  the  city  of  xwy  Gody  which  is 
New  Jerifalemy  which  cornet h  down  out  of  hea- 
ven jrom  my  God;  and  I  wtU  -write  upon  him 
m;  ncj^f  name, 

Chiude,  remarking  upon  the  preface  of  the 
Lord's  Prayer,  Our  Father  -which  art  in  hea- 
z;^7?,  faid,  that  God  \^  elevated  above  ?\\  things, 
by  being  mode  our  Father.  (I'rite  de  la  juftifi- 
cation.)  '1  liis  was  a  boldexpreflion,  but  it  a- 
grecs  With  the  truth. 


Seclion  2.     The  Form  of  God. 

That  Chrifl  was  fet  up  from  everlafling, 
and  poffeffed  a  realm  oi  Glory  :  wherein  he 
exercifed  a  fovereignty  and  dominion  over 
things  which  are  eternal  ;  (hews  that  he  had. 


158  Divine  Theory. 

agreeable  to  the  nature  of  the  divine  will,  a 
real  form  ;  one,  the  mod  glorious,  and  as 
diftinft  and  capable  of  being  defined,  as  that 
of  the  fun,  or  of  any  objefl  within  the  fpherc 
of  our  contemplation.  This  has  the  fupport 
of  the  fcriptures. 

Chrijt,  who  is  the  image  of  God,  2  Cor.  iv.  4. 
Who  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God  :  But  made  him- 
jdf  ojno  reputation,  a,nd  took  upoii  hivi  the 
form  of  a  f era  ant,  Philip,  ii.  6,  7.  Who  is  the 
image  of  the  invifible  God,  Col.  i,  15.  Who  be- 
ing the  brightnefs  of  his  glory,  and  the  exprefs 
image  of  his  per  [on,  Heb.  i.  3.  Man  is  faid 
to  be  made  in  the  image,  and  after  the  like- 
nefs  of  God,  which  implies  that  there  is  an 
image  and  form  of  God.  Nebuchadnezzar 
faid,  Lo,  I  fee  four  men  loofe,  walking  in  the 
midjl  of  the  fire,  and  they  have  no  hurt,  and 
the  form  of  the  fourth  is  like  the  Son  of  God, 

In  the  inftallation  of  Chrift  in  heaven, 
which  divine aftion  is  included  efl'entially  in 
the  divine  principle,  the  whole  matter  of  the 
divine  will  exitted  in  fa6i :  in  this  eternal  tranf- 
aflion,  the  Lord  Chrift  prefented  himfelf  be- 
fore the  Father,  with  his  full  confent  to  the 
parental  authority  ;  faying,  Lo,  I  come  to  do 
thy  will,  0  God:  and  alfo  he  was  received  in 
the  full  expreffion  of  the  parental  love,  and 
was  fet  up  as  a  Son,  in  all  the  power  and 
high  authority  of  that  kingdom:  and  being 
thus  in  the  form  of  God  ,  vvdiich  is  that  form 
of  eternal  glory  contemplated  in  the  divine 
will ;  and  thus  bearing  the  Itate  of  the  ever- 
lafting  Father;  he  thought  it  not  robbery  to 


The  Form  of  Got)»|HHi59 

Be  equal  with  God  :  Hence  he  is  called  the 
mighty  God,  and  the  everlajling  Father,  Ifai. 
ix.  6.  As  according  to  the  Divine  Theory, 
the  Son  from  everlafting  was  put  into  the 
pofleffion  of  the  eternal  throne  and  kingdom 
of  God  th€  Father ;  we  may  fee  the  grounds 
of  its  being  faid  of  him,  Heb.  i.  8.  Thy  throve^ 
0  God,  is  J  or  ever  and  ever  ;  afceptre  of  rights 
eoufnefs  is  thefceptre  of  thy  kingdom^ 

For  the  fame  reafon,  alio,  both  the  Father 
and  the  Son  appear  to  be  called  Ancient  of 
Days,  Dan.  vii.  The  Ancient  oj  Days  did  ft, 
ver,  g.  And  behold,  one  like  the  Son  of  Man 
came  with  the  clouds  of  heaven,  and  came  to 
the  Ancient  of  Days,  and  they  (the  clouds  of 
heaven,)  brought  him  near  before  him.  And 
there  was  given  him  dominion,  and  glory,  and 
a  kingdom,  that  all  people,  and  nations,  and 
languages  fiould  ferve  him :  his  dominion  is 
an  ever  lofting  dominion,  which  fliall  not  pafs 
away,  and  his  kingdom  that  which fhall  not  be 
deflroyed,  verfes  13,  14.  Here  w^e  have  in 
view  the  eternal  truth  of  the  inftallation  of 
Chrift,  declarativelv.  or  in  the  exhibition'. 
^uixhis  one  like  the^on  of  Man,  having  re- 
ceived the  kingdom  and  appearing  in  the 
gloryof  the  Father,  is  alfo  called  the  Ancient 
of  Days,  ver.  22.  from  whom,  immediately, 
judgment  {hall  be  given  to  the  faints  of  the 
MoiiHigh,  and  they  (hall  poffefs  the  king- 
dom* 

Ancient,  was  the  common  name  or  title  of 
a  ruler  among  the  Jews,  as  now  fome  tribes 
of  Indians  call  their  chiefs,  white  hairs;  and 
a*  foon   as  one  of  whatever  age,  became  a 


jSo  Divine  Theory* 

member  of  ihe  council,  he  was  thus  diftirli 
guiflied  :  See  Ifai.  iii.  Behold  the  Lord  of 
JloJlSi  doth  take  away  from  ferufilem  the  pru. 
dint,  and  the  ancient — and  the  child  fliall  he- 
hive  himfeif  proudly  againfi  the  ancient,  and 
the  bafe  againjl  the  honourable.  Chap.  ix. — 
The  ancient  and  honor  able,  he  is  the  head  and 
the  projjhet  that  teach eth  lies,  he  is  the  tail,  and 
Chap.  xxiv%  Then  the  moon  fiall  be  conjonn^ 
ded,  and  the  fin  ajlmmed,  ivhen  the  Lord  of 
Hofs  fall  reign  in  mount  Zion,  and  in  Jerufa- 
km,  and  before  his  ancients  gljrioifly.  See  alfo, 
E5:ek.  viii,  ^on  of  Man  haf  thou  feen  nsjhat 
the  ancimts  of  the  houfe  of  Lfraeldo  in  the  dark  ? 
and  Chap.  ix.  Then  they  began  at  the  ancient 
men  which  'were  before  the  houf. 

Tlie  Father  is  Ancient  of  Days— ^King  eter-- 
nal,  immortal,  and  iTvifible,  And  the  Son,  be- 
ing from  tlie  beginning  a  member  of  coun- 
cil, and  in  the  form  of  God  ;  is  alfo  Ancient 
of  Days,  The  bleffed  and  only  Potentate,  the 
King  of  Kings,  and  Lord  of  Lords ^  "i^ho  only 
hath  immortality,  dwelling  in  the  light  which 
no  man  can  approach  iinto^  ivhom  no  inan  hath 
fen,  nor  can  fe  :  to  whom  be  honor  and  power 
ever  lap  ing .  A  nUn 

Some,  in  attem.pting  to  prove  the  divinity 
ofChrifl,  have  confounded  the  diflinftion  of 
Father  and  Son  :  but  this  is  unnecefl'ary  and 
injurious:  the  divinity  of  the  Son  will  be 
fupporied,  not  by  confounding  this  dillinc- 
lion,  but  by  cle'aring  it  :  Let  the  truth  that 
Jefis  C/jri/i  is  the  Sjn  of  God  be  ellablilhed, 
and  Ids  divinity  cannot  be  doubted. 

The  view  which  v.^e  every  v/liere  have  in 


Form  of  God,  161 

the  fcriptures,  of  the  exiftence  of  an  operation 
of  the  divine  will,  before  the  world  was,  by 
which  Chrift  was  brought  forth  and  fet  up  in 
the  glory  of  the  eternal  heaven ;  and  that  he  had 
thus  a  real  form :  this,  together  with  the  man- 
ner of  his  appearing  in  the  world  previous  to 
his  incarnation,  originated  the  opinion  of  the 
pre-exiftence  of  his  human  foul,andthat  the 
V  wifdom  and  word  of  God  was  united  to  it 
I  before  the  world  began.  1  his  opinion  of  the 
union  of  the  divine  word  with  a  huisianfoul, 
I  appears  to  have  been  entertained  by  the  peo- 
I  pie  of  God  previous  to  the  incarnation  of 
Chnfl;  and  it  has  been  adopted  more  or  lefs 
in  alrnoft  every  ChrilHan  age. — Doubtlefs, 
Arius,  and  others  have  made  ufe  of  this  opi- 
nion for  a  bad  purpofe;  this,  however,  does 
not  prove  it  falfe ;  the  mort  indifpuiable  doc- 
trines have  been  perverted  for  the  word  of 
purpofes. 

But,  refpefling  this  opinion,  it  maybe  ob- 
ferved,  that  a  weighty  objec'lion  is  found  a^ 
gainft  it,  in  the  difficulty  of  admitting  the 
fuppofition  of  the  exillence  of  the  human 
'  foul  before  the  body;  it  is  alfo  obferved, 
that  the  fa6is  which  have  led  to  the  fuppofi- 
tion, are  fully  explained  in  the  Divine  1  he- 
ory  without  it:  yea,  moreover,  it  is  manifeft 
that  the  matter,  which  chiefly  originated  the 
opinion,  belongs  effcntially  to  the  divine  will ; 
and  that  the  operation  itfelf,  and  all  the  im- 
mediate refult  of  it,  is  included  neceffarily  in 
the  eternal  divine  exillence. 

If  this  opinion   be  admitted,  however,  it 
does  not  materially  affccl  the  theory  ;  it  is 

X 


102  Divine  Theory. 

merely  contemplating  one  more  link  in  the 
chain  of  divine  operation;  which,  if  a  faft, 
mud  exift  between  the  divine  purpofe  and 
primary  operation,  which  is  the  eternal  prin- 
ciple, and  the  framing  of  the  worlds. — But 
as  this  opinion  is  in  its  nature  fubje6l  to  great 
embarralTments,  and  as  that  matter  of  the 
pre-exiftent  glory  of  Chrift,  which  originat- 
ed, and  has  principally  fupported  the  fenti- 
ment,  may  be  demonftrated  to  belong  effen- 
tially  to  the  Godhead,  or  the  eternal  princi- 
ple; as  alfo,  the  ufe  of  it  is  not  difcovered, 
and  the  divine  theory  appears  to  be  complete 
without  it ;  there  does  not  appear  evidence 
of  its  being  a  faft ;  and  it  will  not,  therefore, 
be  confidered  as  belonging  to  the  theory. 

And  w^hen  the  truth  of  the  divine  princi- 
ple is  admitted,  and  it  is  confidered  that  the 
primary  divine  operation,  or  the  beginning  of 
the  creation  of  God,  is  eternal,  being  co-exis- 
tcnt,  and  one  with  the  divine  purpofe,  it  is 
thought  this  queftion  will  wholly  fubfide ;  for^ 
undoubtedly,  the  primary  operation  of  the  di- 
vine will  gave  rife  to  the  opinion  of  the  prc- 
exiftence  of  the  human  foul,  and  has  been 
its  principal  fupport;  but  it  is  evident,  both 
from  reafon  and  the  fcriptures,  that  this  mat- 
ter exiits  in  the  divine  principle  iifelf.— In 
contemplating  this  faft,  therefore,  we  are  led 
too  far  to  find  fupport  for  the  opinion  of  the 

f)re-exif!;ence  of  the  human  foul,  w^hichisnot 
uppofed  to  exid  from  eternity,  and  to  belong 
eflentially  to  the  Godhead. — Let  the  divine 
theory  appear  complete,  and  the  idea  of 
Chrift 's  being  brought  forth  as  a  Son,  and  hii 


Form  of  God.  163 

being,  in  the  form  of  God,  inftalled  in  the 
kingaoin  and  glory  of  heaven,  be  found  to 
belong  to  another  fubjeiS,  and  the  mind 
fearching  for  truth,  as  to  this  queflion,  will 
reft  fatisFied. 

The  divine  theory,  however,  is  not  under- 
ftood  as  rejefling  the  idea  of  thQ  pre- ex?/}. ence 
of  the  human  foul;  on  the  contrary,  it  offers 
the  idea  of  the  pre-exiflence  of  all  things,  or 
of  their  exiftcnce  in  a  beginning  or  princi- 
ple; but  this  is  eternal  exiitence.— Wifdom, 
herfelf,  hath  a  foul:  Wijdom  /hall praife  her 
foul;  and  a  foul  is  human  exidence. — What 
though  the  human  nature  has  been  Wifdom's 
darling,  and  before  the  heavens  were  pre- 
pared, and  before  the  earth  and  the  depths, 
her  delights  were  with  the  fons  of  men?  Still 
the  human  foul  was  not  all  that  pre-exided 
in  the  wifdom  of  God:  For  fhe  faith,  The. 
Lord  pofjefjed  me,  the  beginning  of  his  ways, 
Prov.  viii,  22. — And  the  Apottle  writes, — 
Through  faith  we  underjland  that  the  worlds 
toere  framed  of  the  Word  of  God,  fo  that  not 
of  things  appearing  were  the  vifble  things  made^ 
ileb.  ix.  3.  In  Chrijt,  therefore,  we  are  led  to 
contemplate  the  beginning,  the  pre-exijience, 
the  great  inftiiute  and  glorious  type  of  all  God's 
zoorks. 

Another  circumftance  relative  to  the  truth 
of  Chrift,  which  has  led  to  the  idea  that,  in 
his  prc-exiftent  Itatc,  he  was  a  complex  be- 
ing, or  that  he  exifted  with  two  natures,  is 
this,  thal^in  the  divine  record  we  are  referred 
to  his  divinity,  as  being  fomething  that  bears 
a  diftznft  name,  which  cither  he  dwells  in,  or 


164  Divine  Theo,ry. 

which  dwells  in  him.  See  the  following  paf- 
fages:  Who  being  in  iht  form  of  God,  thought 
it  not  robbery  to  be  equal  with  God, — DxjceUmg 
in  the  fight  which  no  man  can  ap preach  unto, 
— And  the  Word  was  mad-.JUJh,  and  dwelt  a- 
movgiis;  and  we  b/ held  his  glory,  the  glory 
as  of  the  only  begotten  of  the  lather;  full  of 
grace  and  truth. — For  it  flea  fed  the  Father, 
that  m  him  fkouldaW  fulnels  dwell, — In  whom 
are  hid  all  ^A^  trealures  of  wifdom  and  know- 
ledge.— For  in  him  dwedeih  all  the  fulnefs  of 
the  Godhead  bodily, — God  hath  given  to  us 
eternal  life :  and  this  lije  is  in  his  Son, — And- 
it  is  obferved,  that  the  record  of  God  con- 
cerning the  divinity  of  Chrifl:  was  expreffed 
in  the  fame  manner  before  his  incarnation, 
as  it  has  been  fince,  and  gives  us  the  fame 
complex  idea,  if  this  be  a  proper  term,  of  this 
glorious  Perfon,  that  we  have  now  in  the 
f<ew  Teflament. — 1  he  name  of  God  was  in 
the  an  gel,  Lxod.  xxiii.  21 :  and  alio,  in  the 
beginning  was  the  Word. 

But,  confidcring  the  fubjeCl  in  the  light  of 
the  divine  theory,  it  may  be  eafily  perceived, 
that  this  is  the  fame  thing  which  has  been  fo 
fully  iiludreted,  as  being  effential  to  the  na- 
ture of  the  divine  principle,  and  mode  of  di- 
vine exiitence,  viz.  that  the  Father  is  in  the 
Son,  and  the  Son  in  the  Father.  The  Word 
t^at  was  in  the  beginning,  ihename  that  was 
in  the  angel,  and  the  eternal  life,  which  is  in 
the  Son,  is  plainly  no  other  thing  than  that 
parental  will,  or  commandment,  which  Chrifl 
the  Lord  received  before  the  world  was; 
which  formed  his  own  filial  charaSler,  and 


Form  of  God.  165 

which  he  has  given  to  us,  that  we  alfo  may- 
be made  the  Sons  pf  God.  Again,  being  re- 
warded as  a  Son,  with  the  glory  of  the  Fa- 
ther, and  inftalled  upon  the  throne,  in  his  e- 
terna!  kingdom,  which  completes  our  view 
of  the  purpofe  or  will  of  God,  he  is  thus  tru- 
ly in  the  form  of  God,  and  in  hini  dwelleth  all 
the  fulnefs  of  the  Godhead, 

The  divine  will,  in  thefe  diftinS  parts,  the 
truth  of  which  is  eflential  to  the  filial  charac- 
ter, and  is  imported  by  the  name  of  the  Son 
of  God,   conllitures   the   divinity  of  Chrift; 
and  this  fame  bleffed  will,  as  has  been  fhewn, 
is  as  f  ffential  to  the  parental  charaQer,  is  im- 
ported by  the  name,  and  conflitutes  alfo  the 
divinity  of  the  Father. — The  divinity  of  the 
Father,  and  of  the   Son,  and  of  the  Holy 
Ghod,  fubfifts  manifeilly  in  this  one  eternal- 
ly bleffed  and  adorable  principle  of  parental 
and  filial  love. — -So  that  the  great  obfcurity 
and  perplexity,  which  has  fo  much  prevailed 
concerning  the  divinity  of  Chrift,  has  arifen 
evidently  from  darknefs  refpefling  the  form 
of  God,  and  the  mode  of  divine  cxiftence,  or 
in  what  divinity  truly  confifls:  It  is  a  dark- 
nefs, equally  grofs,  as  it  refpe6ls  the  Father 
himfelf,  and  in  what  divinity  efFentially  con- 
lifts,  as  it  does  the  true  character  of  the  Son, 
And,  in  the  fame  degree  that  a  man  is  in  the 
dark  refpecling  the  divinity  of  the  Son,  he  is 
really  in  the  dark  refpeciing  the  divinity  of 
the  Father. 

Some  have  conceived,  that  in  eternity, 
Chrift  was  merely  fet  up  in  the  purpofe  of 
God,  and  that  neither  himfelf,  nor  the  glory 


i65  Divine  Theory. 

of  his  kingdom,  exifted,  in  faft,  till  the  exhi* 
bition  in  time ;  but  it  is  thought,  as  to  this, 
that  enough  has  been  faid,  to  (hew  that  it  is 
a  mifconception. — Chrifl  was  fet  up,  or  or- 
dained, before  the  world  began,  and  eternal 
life  was  given  to  us  in  him  before  the  world 
was.  But  a  mere  purpofe  to  fet  up  and  or- 
dain, is  not  fetting  up  and  ordaining;  and  the 
purpofe  of  beflowing  a  gift  is  not  giving.  Set- 
ting up  or  ordaining  is  a  faft,  and  bellowing 
a  gift  is  a  real  deed,  an  atiual  transfer  of  pro- 
perty.  Chrift,  therefore,  pre-exifted  the  crea- 
tion; and  the  pre-exiilence  of  Chrift  implies, 
that  there  exitted  a  heavenly  world,  and  eter^ 
nal  things  of  a  certain  form  and  fyftem. 


ScElio7i^*  The  archetype  of  the  crea- 
tion. 

The  word  or  will  of  God  dwelling  in  Chrift, 
or  the  divine  principle  firft  opening  in  hira 
as  the  beginning  of  the  creation  of  God;  open- 
ing and  expanding  ftill  farther  in  him  as  the 
Angel  of  the  Church;  and,  finally,  fully  dif- 
played  in  him  as  the  Son  over  his  own  Houfe^ 
is  the  truth  manifcfted  by  the  v/hole  creation, 
and  the  one  infinite  and  adorable  fafl:  record- 
ed and  witneffed  throughout  the  infpired  vo- 
lume.— As,  therefore,  all  things  declarative- 
ly  are  merely  the  evidence  of  Jefus  Chrid's 
divinity  : — and  as  the  works  of  creation 
and  providence,  and  alfo  the  fcriptures, 
arc  of  him,  and  through  him,  and  to  him  j 


Archetype  of  Creation.      i6f 

and  are  only  expreflTive  or  declarative  of  his 

{rlory ;  all  this  excellence  muft  exift  diilinfit- 
y  in  him^  as  his  eflential  divinity,  and  Be 
thus  the  Archetype  of  all  God's  works. 

In  a  view,  therefore,  of  the  pre-exiftcnt 
glory  of  Chrift,  we  are  led  to  contemplate 
the  perfeft  fampler,  or  inftitute  of  the  crea- 
tion; the  foun-dation,  according  to  which  all 
things  were  framed;  the  head  by  which  all 
things  confift;  the  primary  operation  from 
which  ail  fecondary  and  progreffive  opera- 
tions proceed;  the  one  omnipotent  fa£i,  of 
which  all  the  works  of  creation  and  provi- 
dence are  the  expreflion,  and  to  which  they 
all  conform,  as  to  a  moft  perfe6i  rule  or  pat- 
tern. 

The  reafon  has  been  already  affigned,  why^ 
the  divine  principle  is  contemplated  under 
the  name  of  the  fecond  perfon  of  the  bleffed 
Trinity,  the  Logos  or  Word,  and  that  our 
view  is  fo  drawn  to  Chrift,  viz.  becaufe  he  isf 
the  covenant  fubjeft,  and  the  word  or  will  of 
God  is  in  him,  and  the  whole  divine  difplay 
is  made  through  him. — Thus  Chrift,  as  the 
Beginning,  muft  have  been  in  the  form  of 
God,  and  poffefled  of  a  kingdom,  power  and 
glory,  full  of  life,  light  and  felicity. 

This  primary  eternal  work  of  God  muft 
have  been  a  Jini/ked  work;  for  it  is  evident 
that  the  operation  in  which  it  exifts,  is  effen^ 
tial  to  the  Divine  Being,  and  that  a  right 
view  of  the  divine  principle  will  no  more  ad-* 
mit  of  the  fuppofition  of  a  fucceflion  of  opcr-* 
ations,  than  it  will  admit  of  that  of  a  fuccef- 
Con  of  volitions  and  purpofes. — And  to  this 


i68  Divine  Theory. 

agree  the  fcriptures.  By  him  all  things  con* 
Jz/i,  Col.  i.  1 7, — The  works  were  finifhed/rom 
the  j ounddtion  of  the  worlds  Heb.  iv,  «^. — Be- 
fore me  there  was  nothing  formed  of  God,  nei- 
ther Jhall  there  be  afer  me,  Ifaiah  xliii.  10. — • 
Here  then  we  have  in  view  the  finiflied  work 
of  God;  and  as  before  this  nothing  exiRed 
in  faft,  we  may  neither  form  conceptions,  nor 
ufe  terms  denoting  the  exigence  of  any  thing 
or  being,  before  this  effential  and  true  glory 
of  God,  which  is  the  beginning  or  principle 
of  all  things;  for  fuch  conceptions  muft  be 
mere  imaginations,  and  fuch  terms  muft  be 
ufed  without  inftruftion. 

The  Beginning,  2is  has  been  (hewn,  is  Chrift's 
primary  name.  Then  faid  they  unto  him,  Who 
Hrt  thou?— And  Je/us faith  unto  them,  The 
Beginning  One,  and  that  I  fay  to  you, ^  J^^^^ 
viii.  25. — Who  is  the  Beginning,  Col.  i  18. 
And  in  him  was  the  Word:  In  the  beginning 
was  the  Word,  and  the  Word  was  with  God, 
and  the  Word  was  God,  John  i.  1. — Ihis  is 
the  moft  plain  declaration,  that  there  was  in 
him  true  divinity,  and  an  expreffion  of  the 
effential  glory  of  God,  And  this  pre  exiftent 
glory  was  the  foundation  of  the  earth,  and  the 
beginning  of  the  creation  of  God, — In  the  be^ 
ginnnig  God  created  the  heaveji  and  the  earthy 
Gen.  i.  1. — And  thou.  Lord,  in  the  beginning, 
haft  laid  the  foundation  of  the  earth,  Heb.  i. 
10. — The  beginning  of  the  creation  of  God, 
Rev.  iii,  14.  It  appears  therefore  that  Chrift 
is  not' merely  the  efficient  caufe,  but  alfo  is 


Archetype  of  Creation.      i6g 

iiimfelf  the  foundation  and  beginning  of  the 
creation, 

Th^fiekinah,  or  cloud  of  God,  was  alto- 
gether fupernatural;  and  the  glory  which 
appeared  there,  was  doubtlefs  the  uncreated 
form,  and  pre-exident  glory  of  Chriit.  And 
it  appears  to  be  called  a  cloud,  not  only  on 
account  of  its  general  afpefts,  but  particular- 
ly, becaufe  it  prcfented  a  power,  the  mofl:  in- 
conceivably a6live  and  commanding;  fuch 
as  may  be  contemplated  in  that  fird  and  mofl: 
wonderful  agent,  the  eleftric  fire,  which,  in 
the  vifible  world,  though  every  where  diffuf- 
ed,  mod  clearly  offers  itfelf  to  view  in  the  na- 
tural cloud. 

This,  then,  is  given  as  a  view  of  our  pre- 
fent  argdmentjOrof  thetriith  ofChrift  as  the 
Beginning,  viz.  he  was  fet  up  from  everlafl- 
ing,  in  the  realm  and  dominion  of  the  Fa- 
ther, in  heaven,  and  io  was  in  the  form  of 
God;  which  pre-exident glory  of  Chrid  was 
the  perfeft  inftitute,  the  foundation  and  be- 
ginnmg  of  the  creation.  According  to  which, 
the  divine  exhibition,  in  the  creation,  will  be 
.  k^n  to  open  in  a  date  of  perfeft  harmony 
and  felicity;  and,  irl  a  covenant  relation  to 
Chrid,  with  a  crown  of  glory  and  honor ;  all 
^xpreifive  of  the  invr/ibU  things  of  God^QVcn 
his  eternal  power  and  Godheads 


fyo  Divine  Theoai?* 


CHAPTER  li. 

©F  THE   UNFOLDING  OF  THE  TRUTH  OF 
CHRIST  IN   THE  FIRST  CREATION. 


SeQion  1.     The  Work  of  Creation. 

npHE  work  of  creation  is  attributed  in  the 
^  holy  fcriptures  to  the  Trinity ;  and,  ac- 
cording to  the  theory,  the  Father,  the  Word, 
and  the  Holy  Ghofi  being  neccflarily  in  the 
firft  caufe,  the  divine  efficiency,  or  the  exif- 
tcnce  of  the  wholeuniverfe,  mud  be  afcrib- 
ed  to  them  equally.  But  the  repeated  divine 
declarations,  that  the  heavens  and  the  earth 
were  created  m  Chrijl,  zx\^co)iJi}l  by  him,  that 
in  all  thiv^s  he  might  have  the  pre-eminence, 
evidently  intend  that  he  is  the  Creator  and 
Upholder  of  all  things  in  a  di(iin6l  fenfe. 

By  fuch  declarations,  we  are  led  to  cori- 
template  Chrilt,  as  the  eondituted  efficient 
lieaa  of  the  creation,  and,  as  being  laid  in  the 
wifdom  and  purpofe  of  God;  as  the  chofen, 
all  meritorious  foundation  of  the  whole  work  ;- 
we  are  led,  both  by  the  fcriptures,  and  by 
r-eafon,  to  contemplate  a  matter  that  took 
place  in  the  work  of  creation,  refpeciing: 
ChrillJo'Gntirely  dillinft  from  his  being.,  witfe 


Creation.  lyi 

^#ie  Father  and  the  Holy  Spirit,  the  Creator; 
or  his  concerting  together  with  them  the  work 
of  creation,  that  he  is  therein  viewed  as  being 
:himJel/W\e  beginning  of  the  work,  and  laid 
as  the  foundation  in  the  profecution  of  the 
defign. 

It  is  certain,  from  the  fcriptures,  that  a 
tranfaflion  took  place,  refpeSing  Chrift,  pre* 
vious  to  the  exigence  of  the  heaven  and  earth, 
which  is  to  be  confideredas  properly  the  be- 
ginning of  the  creation,  as  the  laying  of  the 
foundation  is  to  be  confidered  the  beginning 
of  the  fabric. — And  it  is  all  important  to  the 
attainment  of  clear  ideas  of  the  divine  cha* 
rafter  and  counfel,  to  know  that  the  begin- 
ning  of  all  the  works  of  God  was  in  the  eila- 
fclifnment  of  a  Chrifi,  and  a  Chrifl  alone.;  and 
that  in  Chrift,  as  the  foundation,  all  God's 
^vorks  from  eternity  were  completely  em- 
braced. 

The  knowledge  of  a  relation  fuflained  by 
Chritt  to  the  creation,  as  of  the  foundation 
to  the  fuperftruflure,  or  head  to  the  body^ 
i)y  a  conditution  of  divine  counfel,  diltinft 
from  the  idea  of  a  relation  by  mere  efficien- 
cy, is  abfohitely  neceflary  in  or4er  to  account 
for  the  exigence  of  the  creation;  or,  indeed, 
to  conceive  of  the  divine  efficiency  in  the 
creation  ol  worlds;  for,  we  ^an  have  no  ra- 
tional idea  of  God's  being  connefted  with 
4:reatures,  oiherwife  than  by  fome  infinitely 
meritorious  medium. 

And,  after  all  iheboafted  tl>eories  of  crea- 

ture-cxceilence  and  merit,   fuggelled  by  the 

'fx\^  qf  man,  the  theory  ofCknJl.,  or  tlia't  of  a 


17?  Divine  Theory. 

conftitution,  divinely  framed,  uniting  thecr^a- 
tures  with  the  Creator,  ashy  a  foundation  or 
bead,  or  crown  of  glory  and  honor,  can  on- 
ly explain  the  poilibility  of  God's  fuftaining 
the  relation  of  Creator.  Without  the  know- 
ledge of  Chrift,  man  is  in  utter  darknefs ;  and^^ 
if  he  attempts  to  explain  his  own  exiflence, 
or  to  tak^  one  flep  in  moral  philofophy,  he 
Tnuflneceflarilyltumble  upon  the  dark  moun- 
tains of  atheifm  or  idolatry.  But  we  are  now 
entering  upon  that  part  of  the  work,  which  is 
to  confill:  chiefly  of  a  flatementof  fafts,  and, 
at  prefent,  we  mean  only  to  (late  this  re- 
vealed fad  concerning  the  creation  of  the 
world. 

The  truth  of  Chrift,  as  being  the  head  of 
ail  things  that  are  in  heaven  and  that  are  in 
earth,  vihble  and  invifible,  is  clearly  exprefs- 
ed  by  the  names  in  which  he  appears  in  the 
work  of  creation:  Here  he  is  called  iJie  Be- 
ginning,— In  the  beginning  God  created  the 
heaven  and  the  earthy  Gen.  i.  i.  This  name, 
jRev.  iii.  14.  is  written  out  at  full  length,  viz. 
2\e  Beginning  of  the  creation  of  God.'—The 
Lord,  by  \si\k\om,haih  founded  (he  earth;  by 
under  Handing  hath  he  ejldhlified  the  heavens^ 
Proy.  iii.  iq, — By  him  all  things  confift,  Col. 
i.  17. — Who,  being  the  brightncfs  of  his  glory, 
and  the  exjbrefs  image  of  his  perjon,  and  up- 
holding all  things  by  the  zvord  of  his  power, 
Heb.  i.  3. — Chriil  is  ohen  referred  to  in  the 
peculiar  fcripture  exprefhon,  which,  perhaps, 
may  alfo  be  conlidered  as  one  ot  his  glorious' 
names, ///^  Foiuulation  of  the  World,  In  many, 
fuch  pafH^gcs  Chrift  is  clearly  revealed,  as  the^ 


Creation.  173J 

Head,  Inftitute,  or  Foundation  of  the  Crea- 
tion. 

l^he  many  plain  paffages  of  fcripture,  at-j 
tributing  the  work  of  creation  equally  and 
dire6lly  to  the  Father,  the  Word,  and  the 
Holy  Spirit,  leave  no  room  for  the  fuppvofi. 
tion  that  Chrift  was  ufed  as  an  inflriiment  in 
that  work,  othcrtcife  than  as  a  conftituted 
Head,  or  an  Archetype,  may  be  called  an  in- 
ftrument.  The  idea  ot  ^  fecond.ary  agency,  or 
efficiency,  is  unwarranted  and  irreconcilable 
both  whh  the  fcripturesand  reafon.  The  re- 
pealed divine  declarations  therefore,  that  all 
things  were  created  in  Chrift,  and  by  Chrili, 
teach  us,  that  he  is  the  medium,  foundation, 
or  conftituted  head  of  the  creation. 

The  Apoftle  to  the  Ephefians,  chapter  iii. 
unfolding  the  myjloy  and  unfearchabk  rich- 
es  of  Chrift,  i\rd\^  the  Gentiles  Ihould  h^tfelloio 
heirs,  and  of  the  fame  bodyt  ^x\A  partakers  of 
thcpromife  in  Chrift;  Of  xvhoin  the  tvhole  fa- 
viity  in  heaven  and  earth  is  named;  ^  goes  back 
to  this  foundation  of  the  whole  creation,  and 
obferves,  that  this  divine  myftery,  or  deep 
counfel  of  Godj  of  the  whole  family  in  hea- 
ven and  earth  being  named  of  Chrift,  was 
from  the  beginning  of  the  world  hid  in  God, 
who  created  all  things  by  J  ejus  Chrijl:  By 
which  it  is  plainly  intimated,  that  m  this 
truth  of  God's  creating  all  things  by  Jefus 
Chrift,  is  the  grand  difclofure  of  the  divine 
fcheme. — O,  what  manifold  wildom  of  God 
might  be  known,  and  (hall  be  made  known 
by  the  church,  according  to  the  eternal  pur- 
pofe  which  he  purpoled  in  Chrift  Jefus  our; 


1^4  Divine  Theory. 

Lord!  For  of  him,  and  to  him,  and  througla 
him,  are  all  things^  to  whom  be  glory  lojr 

^vcr. — Amen. 


THE  fubjeft  of  natural  philofophy,thoug}| 
it  refults  from  the  divine  theory,  an^d  affords 
vail  profpefts  and  entertainments  to  the 
niind,  as  far  as  podible,  mult  be  difpenled 
with  in  this  work:  for  it  has  not  been  fo 
much  the  objefcl  of  my  enquiry ;  and  numer- 
ous principal  fa6ts,  relative  to  the  difpofition 
of  natural  things,  arc  beyond  tlie  reach  of  my 
means  of  knowledge. 

I  am  fenfible  thai  it  is  reverfing  the  com?> 
mon  obfervation,  yet  there  is  reaion  to  fup- 
pole,  that  we  may  come  to  the  knowledge  of 
iht  truth  of  divine  things  with  much  greater 
certainty,  than  ^e  can  to  the  knowledge  of 
natural  tilings;  for  the  Bible  was  written  to 
inilruft  us,  not  fo  much  in  the  philofophy  of 
nature,  as  in  the  knowledge  of  God;  we  can 
depend  upon  the  Scriptures,  as  a  general  re- 
cord of  faCts  of  a  divine  nature;  but  w^e  have 
no  hiltory  that  will  give  us  the  fame  advan- 
tage on  natural  ground.  The  great  objeft  to 
engage  our  attention  in  learching  for  truth, 
in  all  cafes,  is  to  iind  the  facis;  when  they 
are  known,  it  is  nut  fo  difficuk  to  apply  a 
principle. 

But  It  appears  neceffary  to  our  defign,  to 
offer  fome  view  of  the  natural  frame  of  the 
world;  fo  far^  at  lead,   as   this  is   done  in 


Creatiokt'.  17^ 

Mofes^s  account  of  the  creation. -I  {hall, 

'  therefore,  in  this  place  exhibit,  very  briefly, 
that  view  of  this  fubjefl:  which  appears  to  re- 
fult  from  the  theory,  and  tobe  offered  in  the 
fcriptures,  and  likewife  to  comport  with  the 
bell  obfervations  and  experiments  wc  are  ca- 
pable of  making  apon  things  of  this  nature. 
At  the  fame  time  I  would  haveitunderftood, 
that  I  do  not  confider  this  as  being  properly 
a  part,  but  only  as  an  appendage  to  the  Du 
vine  Theory. 

Mofes  evidently  c6nne£lsf  the  frame  of  na<* 
ture  with  the  beginning;  and  his  account 
contains,  undoubtedly,  a  conncfting  link  be- 
tween things  invifible,  and  of  an  eternal  frame, 
and  that  difpofition  o-f  falhiion  of  things, 
^hich  is  vifible  and  temporal. 

The  work  of  the  four  firft  days  of  crea- 
tion completed  the  frame  of  the  world,  which 
is  the  fubj^ti  now  in  view;  And  it  may  be 
obferved,  that  Mofes  defcribes  thivS  as  four 
diftinft  and  fucceffive  operations  of  the  di- 
vine will;  and  that  the  fird  prepared  and 
Cpenea  the  way  for  the  fecond,  and  th^  fe- 
eond  for  the  third,  &c.  and  that  the  work  ok- 
«*:ach  fucceffive  day  was  wrought  in  continu-^ 
ance  of  the  fir  ft  operation,  and  was,  as  h 
were,  a  new  movementy^7^rt'^r^  of  that  powd- 
er which  commenced  this  glorious  fcene  oi 
divine  aftion. 

From  the  grounds  of  the  remark  made  in 
^he  fiatement  of  the  divine  principle,  that  all 
we  can  know  of  the  works  of  God  is  theif 
cifpofition  anfwerable  to  his  purpofe  or  will : 
a&d  from  the  obfervatiorir  tnade  in  the  £rlt 


ij6  tyivihE  TheoAy, 

chapter,  refpecling  the  form  of  God,  and  the 
divine  prefence  in  ihc/kekinah  or  fupernatur- 
al  cKond ;  we  may  conclude,  that  the  firji 
difjiqftlion  of  the  creation,  anfwerable  to  a 
principle^  fuch  as  that  we  have  alhided  to  as 
being  moft  apparent  in  the  cloud,  or  thc/tate 
of  the  eleracuts,  firjl  r/fuing  from  the  foun- 
tain of  the  divine  \viil;  muft  be  that  which 
w^e  term  fluid.  And,  to  an  attentive  bbferver 
elf  the  forms  of  the  Various!  materials  which 
compofe  this  g'obe,  it  would  feem  apparent, 
that  the  fdlids  were  formed  originally  of  flu- 
ids.—Thi.^  certainly  is  agreeable  to  the  viev^ 
given  of  the  firft  ftate  of  the  creation,  in  the 
firft  chapter  of  Geneiis ;  and  the  elements  iri 
ilich  a  ftate,  unfeparated,  would  be,  as  there 
defcribed,  a  great  deep,  zvitliout  form  arid 
void,  and  the  face  of  it  would  be  covered 
with  darknefs. 

The  frame  of  the  creation,  according  to 
the  principle  in  view,  muft  exift  by  a  rela- 
tive moiioii  of  the  elements,  which,  /imply, 
h  the  idea  of  a  feparation  in  the  fluid:  I  fhall, 
iherefo re,  call  t \\ i s  fcparating  motion, 

'Vo  an  attentive  obferver  of  the  operations 
of  nature,  particularly  of  thofe  which  are  fd 
i^ppvireiu  in  the  forming  and  difj)laying  of 
the  clouds;  it  nvay  be  oblerved,  that  among 
1  he  confiituent  elements,  tliere  is  one  which 
appears  to  lake  the  command,  a5i  the  govern- 
ing  agent  in  thole  rdovements.  The  element 
or  party  moving,  according  to  this  natural 
view,  is  that  wonderful  agent  in  nature,  nam- 
ed EktlncaL  Fluid;  and  the  party  moverf 
which  this  rch^tes  in  motion,  iti 


Creation,  177 

"the  ftate  in  which  we  now  contemplate  it, 
may  be  properly  denominated  waters,  or  va- 
pours, ibch  as,  together  with  the  eleftrical 
fluid  compole  a  cloud. 

The  primary  relation  of  the  eleftrical  flu- 
id to  waters  or  moifturcs,  may  be  traced  in 
its  every  motion. —  lo  ufe  the  original  word 
refpetling  the  agency  of  the  Spirit  of  God  in 
creation,  Gen.  i.  2.  brooding,  or  hovering  upr 
on  the  waters  is  the  natural  or  firll  flate  of 
this  great  agent  in  nature,  which  we  may  call 
the  vital  fpirit  of  the  creation.  It  is  known 
of  this  mofl  fubtile  and  active  power,  that  it 
will  never  reft  or  be  tranquilized,  until  it  moft 
perfectly  embraces  this  obje6L 

Again,  one  fluid  moving  in  or  upon  ano- 
ther, mult  produce 'a  mutual  undulatory  or 
vibratory  motion.  This  is  the  known  philo- 
fophy  of  light. 

Here  then  we  have  our  theory  complete; 
a  party  moving,  a  party  complying  with  the 
motion,  and  a  glorious  refult,  viz.  the  light 
of  the  natural  world.  Moreover,  this  move- 
ment of  the  fluid,  when  completed,  will  form 
a  fphere,  or  circle;  for  it  is  a  given  point  in 
this  theory,  that  whatever  moves,  moves  in  a 
circle;  which  firft  rotation,  illuminating  the 
whole  fphere,  forms  one  day. 

'Ihtjphere  being  thus  formed,  according 
to  the  nature  of  this  mofl:  aclive  power,  a  fe- 
cond  movement  will  exift  in  another  direc- 
tion; for  it  is  well  known  of  tl:is  moving  flu- 
id, that,  formed  into  any  particular  fphere,  it 
yill  powerfully  attraft  what  is  within  a  cer- 
tain line,  (call  it  a  central  line)   and  repel 

Z 


ij^  DivYne  Theory. 

tvhat  is  without  it,  which  is  evidently  owing- 
to  a  movement  commencing  at  that  line  irl 
every  direction ;  and  which,  we  may  natur- 
ly  Tuppofe,  is  but  the  progrcffion  of  thefam^ 
moving  body:  Wherefore,  from  that  line 
there  muft  open  a  firmament,  and  the  waters 
w^ithin  or  underneath  would  be  formed  into 
an  orb,  and  thofe  w^ithout  into  a  concave  a- 
bove  the  firmament. 

This  movement  has  been  called  by  various 
names,  fuch  as  attraftion  and  rcpulfion,  or 
pofitive  and  negative;  but,  in  order  to  give 
the  idea  familiarly,  let  it  be  called  here  ex- 
panding  motion. —  This  fecond  relative  mo- 
tion, according  to  the  principle,  nruftalfo  be 
circular,   but  in  a  direQion  fomewhat  wide 
or  tranlverfe  from  that  firft  defcribed. — It  is 
evident,   that  in   continuance  of  motion,  a 
movement  of  the  fluid  muit  take  place  in  this 
direthon ;  for  we  are  to  conceive  of  the  chan- 
nel of  the  firlt  direQion  being  full,  and  thd 
fluid  (till  afting,  iffuingand  progreHing  from 
its   fifft   fburce,   it   mud  diverge  from  this 
courfe   and  take   the   dirieftion  we  call  ex- 
panding.— Thefe  two  m.ovements  conftitute 
the  idea  ofdimenfion,  height  and  depth,  and 
length  and  breadth. — Moreover,  we  obferve, 
that  the  motion  of  the  waters  here  defcribed^ 
and  the  pofitions  they  aflume,  is  merely  from 
theif  yielding  to  the  commanding  fluid. 

Here,  again,  we  vie'w  our  theory ;  a  fluid 
expanding,  a  fluid  vielding  every  way  to  the 
expanding  power,  and  a  refult,  'djirmament^ 
or  the  wide  expanfe  of  heaven.  And  w.ill  it 
be   thought  irrational  and  imaginary,  that/ 


-• 


Creation,  •    379 

tht  work  of  creation  (hould  aflFord  emblems 
of  the  Divine  Being?  This  operation,  when 
.carried  through  the  fphere,  filling  the  whole 
expanfe  with  light,  as  it  is  a  fecond  progref- 
fion  in  the  courfe  of  the  tirll  movement,  im- 
plies a  fecond  day. 

This  expanding  movement  of  the  fluid 
meeting  with  refiilence  from  the  water,  or 
^'apour,  now  every  way  encircled  an-d  com- 
jDrefled,  a  third  movement  will  be  produced^ 
which  I  fliall  name,  from  the  general  appcar- 
^nc^,fprangling  motion.  This  motion,  from 
the  expandmg  or  tranfverfe  direQion  of  the 
^commanding  fluid  being  refifled,  and  there- 
fore terminating,  is  the  philofophy  of  the 
folids. — From  this  movement,  which  will  be 
in  direftions  inconceivably  various,  may  be 
traced  out  the  multiform  of  the  folids. — in 
fome  direfclions  it  will  move  in  ftreams,  and 
more  in  lines. — In  thefe  will  be  formed  the 
minerals  more  or  lefs  perfcft,  as<hefe  ftreams 
-and  lines  are  more  or  lefs  perfeO:  a-nd  direft; 
thefe,  how^ever,  v/ill  be  comparatively  few, 
and  in  the  fprangles,  or  mofl  indirefi:  move- 
ments will  be  formed  the  fubftances  moflop- 
pofite  to  the  minerals.  But  I  muft  not  enter 
into  this  field,  it  is  boundlefs,  and  the  obfer- 
vations  which  might  be  made  in  it  would  fill 
volumes. 

It  is  mod  evident,  that  the  folids  were 
formed  from  fluids,  all  the  minerals.  Rones 
and  various  earths,  and  formed  too  under  au 
operation  of  this  nature  Here  it  will  be  pro- 
j)er  to  obferve,  that  the  expanding  fluid 
f.eci.ching  in  tins  direction  the  vaporous  i!ui4 


aSo  Divine  Theory. 

would  not  immediately  fprangle,  but  being 
in  full  ftrength,  it  would,  for  (bme  dittance, 
enter  and  make  its  way  through  it,  by  a  di- 
rctl,  an  undulafory^  and  a  circling  and  whirl- 
ing motion,  fuch  as  is  called  an  eddy.  This 
may  be  eafily  deraoniirated  by  experiments, 
and  this  is  the  philofophy  of  the  atniojphere 
of  the  earth. 

Farther,  let  it  be  obfervcd,  that  as  the 
fprangling  of  the  fluid  is  evidently  owing  to. 
its  expanding  force  being  refilled,  and  over- 
powered by  obftruction,  (which  obflrutlion 
may  be  chiefly  from  iifeif,  being  too  much 
comprefled  by  converging  lo  a  centre.)  it 
will  ceale  much  fhortofthe  centre  of  the 
waters.  1  have  been  led  to  think,  that  it  would 
occupy  about  the  fame  fpace  or  width  as  that 
of  the  atmofphere;  and,  hence,  it  will  be 
found  that  the  folids,  or  earth,  exifling  from 
this  motion,  are  formed  into  an  arch  over  the 
waters,  Vv^hich  will  have  their  place  in  and 
under  the  earth. — This  j>hilolbphy  of  the 
earth  is  confirmed  by  the  Icriptures  in  their 
mod  literal  fcnfe. 

Moreover,  as  in  this  flate  of  the  fluid  is 
the  termination  of  its  motion,  in  this  ex- 
panding direcHon;  to  be,  as  confidered,  flill 
prog  re  fling,  it  will,  from  hence,  commence 
its  reiurn  to  the  grand  point  of  motion,  which 
may  be  called  the  centre  of  the  fyllem  ; — ■ 
which  return  wilt  be,  in  a  hk<^  manner,  rt.- 
veru  d,  as  it  reached  and  entered  the  waters, 
i,  e,  fiiff  dired,  and  then  in  the  lower  region 
of  the  atmosphere,  fj)rangnng  and  circling; 
md^  as  it  rifes,  circling  and  vibrating  until  it 


Creation.  i8i 

leaves  the  atmosphere.  This  motion  re« 
turning,  beyond  all  doubt,  is  the  philofophy 
oi  vegetation  :  It  may  be  traced  in  the  tree, 
root,  trunk,  and  branch ; — hence,  the  root 
fpranglcs  more  than  the  branch  ;  and  a  trunk 
is  formed  by  the  ftrength  with  which  it  firft 
enters  the  atmofphere; — the  fame  returning 
or  rifing  movement,  may  be  traced  in  the 
herb,  and  in  every  leaf  of  the  forefl  and 
fpire  of  the  field. 

In  thefe  motions,  and  in  their  effi  6ls  and 
fruits,  ue  again  contemplate  our  theory: — 
And  this  circle  of  movement  being  com- 
pleted, whiHt  the  fluid  is  ftill  preffcd  forward 
m  the  other  directions,  by  nev/  and  equal 
fuppiies  from  the  feparating  creative  fource, 
it  muii,  in  its  firll  courfe,  have  tracked  a 
third  day.- 

Thefe  obfervations  upon  the  expanding 
mo 'ion,  &c.  refpe6i:  the  movements  and  ef- 
fe61s  of  the  fluid  within  or  below  the  cir- 
cumference of  the  line  of  the  firft  movement. 
Refpetling  its  courfe  and  effe6ls  without  or 
above  this  line  of  the  great  fp here  of  creation, 
it  may  be  obferved  that,  according  to  cur 
principle,  it  muft  fomewhere  terminate — ■ 
i:''rom  \\\q.  pofitions  of  this  fluid,  rehuing  to  a 
fphere,  which  are  q^lW^A  pojitive  and  negative, 
it  may  be  concluded,  that  whenever  it  is  put 
into  fuch  a  Itate  oFa6lion,  there  is  a  certain 
line  from  which  it  is  preffing  each  way, 
which  is  the  very  thing  w^e  have  called  ex- 
panding motion;  and  it  may  alfo  be  con- 
cluded, that  as  the  circumllance  of  its  iofing 
its  expanding  power,  and  terminating  in  one 


1^:2  Divine  Theory. 

^ireftion,  is  the  degree  of  its  comprefTioi?!^ 
io  the  circumflance  of  lofing  it,  and  termi<- 
nating  in  the  other  direSion,  is  the  degree 
of  its  expanfion:— And  as  its  terminatioia 
within,  forms  a  world  below,  fo  its  termina- 
tion  without,  may  form  a  world  above,  aa 
vaft  as  the  circle  of  the  whole  firmament.—^ 
]t  may  likewife  be  concluded,  frarn  this  cir- 
cumflance, that  thefe  higheft  heavens,  thd* 
formed  of  the  fame  original  elem<  nt,  are,  ia 
difpofnion,  the  mod  oppofite  to  the  earth, 
4ind  the   mod  inconceivably  .powerful  an(^ 

The  courfe  of  the  commanding  fluid  be- 
coming tranfverfe,  and  thus  returning  and 
reacliing  in  every  diretiion,  that  pomt  in 
the  fphere,  from  wlieace  the  feparating  and 
alfo  expanding  motion  commenced,  which 
is  in  the  middie  of  the  firmament,  and  is  the 
•centre  of  the  fyliem,  a  fourth  motion  will 
then  take  place — I  will  call  it  imrning  mo- 
tion— I  mean  that  motion  which  is  called  a 
focus. — This  maybe  fuppofed  to  be  the  phi- 
lofophy  of  the  fun,  and  being  emitted  from 
thence,  and  traverfing  fpheres,  fuch  as  have 
-been  defcribed,  it  will  have  its  counterpoints 
.and  angles,  in  which  will  take  place,  in  fome 
degree,  like  operations,  that  will  form  alli> 
luminous  bodies. 

Thefe  foci  v/ill  be  at  unequal,  though  re- 
gular, diiiance's,  as  the  according  notes  iri 
inufic — ail  which  again  will  have  their  cir- 
cles ?nd  interfering  points;  and,  therefore., 
tl":eir  foci  innumerable,  which  may  be  fup- 
pofed to  be  the  pliilofophy  of  the  fixed  ftars; 


Creation,  i8^ 

but  which  progreflions  mutt,  all  finally  return 
to  the  pnrae  channel,  and  become  a  fecon- 
dary  fource  of  the  fluid  to  the  creation. 

It  is  evident,  that  the  progrelTioH  from  xh6 
fun,  completes  the  round  of  nature,  and  is 
the  uniting  link  of  the  chain  of  movements 
which  bind  together  the  creation  ;  and,  there- 
fore, with  this  circle,  which  is  formed  by  a 
fourth  rotation  in  the  firll  courfe  of  move- 
ment, and  is  the  rotation  of  a  fourth  day, 
the  frame  of  the  hieavenS  and  the  earth,  n 
finifhed. 

Thofe  who  have  attentively  obferved  the 
phenomina  of  circles  round  the  fun,  in  which 
are  bright  fpots,  (parhelia)  commonly  called 
SiLii'Dogs,  which  alfo  are  inclofed  in  circles^, 
having  in  them,  when-^^ver  they  mion^tSi,  fpots 
6t  dogs  niore  or  lefs  bright,  according  to  the* 
feriffhtnefs  of  thofe  enclofed ;  but  one  ever 
diftinguilhed  in  briglunefs  from  all  the  reft: 
llay,  perfons  who  have  confidered  this  faci, 
refpeQing  luminous  circles  interfering  eaclj 
other,  will  not  fnppofe  that  the  do6irine  of 
the  luminaries  of  heaven  being  foci  of  the 
cleftric  fluid,  is  irrational  or  without  founda- 
tion. Obfervations  may  be  found  upon  thi.^r 
opinion,  concerning  the  heavenly  bodies,  ia 
Encycloped.  Briianuica,  and  other  v^ritings 
referred  to  in  the  not€,  page  21,  andvvhiclT 
ought  to  be,  in  fome  meafure,  ariginaUy^; 
al'cnbt:d  to  Mr.  J.  Tytler, 

As  the  movement' of  the  fluid,  which'  we 
ha've.tcrrhed  feparating  motion,  is  a  progres- 
fion  in  one  diFcffion,  it  lias  been  fpoken  of 
as  ibrming  one  circle:  but  tliis  nuill  be  u\\- 


i84  Divine  Theory, 

derflood  to  be  a  circle  of  circles  or  globes  • 
which  accounts  for  the  planets,  and  explains 
the  fituation  and  motion  of  the  earth  and 
other  planets,  with  refpetl  to  the  fun ;  and 
this  appears  to  be  the  cafe  with  the  other  pro- 
greffions,  that  they  arc  circles  of  circles,  as 
linally  there  is  a  circle  of  the  whole.  1  hefe 
particular  circles  or  fpheres,  formed  in  the 
leparating  motion,  muft  be  the  number  of 
the  planets,  whatever  it  be;  of  which  the 
one  half  will  be  formed  by  the  fluid  proceed- 
ing from  the  point  v»'here  this  movement 
began,  which  I  confider  to  be  nigh  to  the 
place  of  the  fun,  and  the  other  half  by  its  re- 
turning; confequently,  every  other  one  will 
be  on  oppofite  fides  of  the  general  circle. — 
This  may,  perhaps,  account  for  their  ap- 
pearance, which  has  been  fo  much  wondered 
at,  that  every  other  onefliould  look  more  or 
lefs  red  or  fiery. 

This  general  circle  w^ill,  doubtlefs,  be  el- 
jiptical ;  and  it  may  be  demonRrated,  by  ex- 
])eriments,  that  the  fluid  moving  in  this  man- 
lier, the  fpheres  or  globes  fo  formed,  v^^ill  be 
generally  flatted  at  the  points  where  they 
communicate  with  each  other;  and  thofd 
•which  are  in  the  middle  of  the  general  circle, 
will  be  the  largeR.  And  thoie  who  are  ac- 
quainted wiih  the  movements  of  this  fluid, 
will  not  conceive  of  its  pafTing  from  globe 
to  globe,  in  a  itcady  motion,  but  as  having 
an  interrupted,  fuccedive  or  pulfive  motion. 
Indeed  this  may  be  confidered  as  the  pulfe' 
of  the  creation. 

An  idea  of  the  firll  movement  of  the  fluid. 


Creation.  185 

Vliich  wc  call  feparating,  being  in  this  glob- 
ing form,  and  of  its  thus  embracing  the  va- 
pours, feems  to  be  fuggefted  by  the  hollow 
and  rumbling  found  of  thunder  in  a  cloudy 
which  nothing  can  imitate  but  the  agitation 
of  large  hollow  bodies.  This  is  certainly- 
agreeable  to  that  appearance  in  a  thunder 
cloud,  commonly  called  Thunder  Heads; — 
and  that  the  eye  is  not  wholly  deceived  in 
this  appearance  is  evident,  from  the  circum- 
ftance  that  when  two  of  thefe  globulous 
forms  approach  each  other,  and  come  near 
in  contact,  there  is,  ufually,  a  flafli  of  light- 
ning: and,  it  is  obferved  that,  in  the  fame 
degree,  as  thefe  appear  agitated,  crowded 
together  and  condenfed,  the  thunder  will  be 
frequent  and  heavy.  But,  if  I  miftake  not^ 
the  mod  common  experiments,  by  an  eleftri- 
cal  machine,  may  demonftrate  that  this  fe- 
parating movement  of  the  fluid,  is  ever  in 
this  globing  manner. 

Such  being  the  movement  of  the  fluid, 
forming  the  globes,  at  certain  required  did- 
ances  of  aftion  ;  and  the  fluid  paffing  from 
globe  to  globe  in  this  form,  it  will  not  tend 
to  move  them  forward  in  this  direftion,  i,  e. 
m  the  direction  of  their  poles ;  but  thefe 
fpheres  or  globes  being  formed,  and  the  ex- 
panding or  tranfverfe  movement  taking  place 
and  operating  upon  their  circumference,  it 
niuft  caufe  them,  in  this  direction,  to  roll  as 
a  wheel  under  the  operation  of  a  itreara  of 
water.  Hence,  their  diurnal  motion — and 
being  carried  forward  by  a  daily  progrefs, 
which  is  probably  made  by  each  one  as  far 

A  a 


i8S  Divine  Theory* 

nearly  as  the  rReafure  of  its  whole  circumfe-^ 
rence,  they  go  round  the  fun,  and  defcribe 
an  annual  circle.  In  this  manner,  the  line 
of  the  firft  circle  is  continually  changing; — 
but,  it  appears  that,  on  the  whole,  it  will 
fieither  enlarge  nor  diminifh. 

Ancient  aftronomers  were  of  the  opinion, 
that  the  planets  nunually  governed  the  earth,. 
&c.  and  when  their  change  of  relative  fitua- 
tion  is  confidered,  in  the  view  of  their  being 
eonduftors  to  each  other  of  the  vital  fpint 
of  the  creation,  this  opinion  will  not  be 
thought  undeferving  of  attention. 

And,  from  the  analogy  of  the  cafe,  we 
may  conclude  that  an  operation  takes  place 
in  each  of  thefe  fpberes  or  globes,  from  the 
expanding  motion,  fimilar  to  that  defcrihed 
of  the  earth  ;  and  that  the  defcription  of  the 
formation  of  the  earth  given  by  Mofes,  ap- 
plies, for  fubilance,  to  all  the  planets;  and 
therefore  it  is,' that  he  fo  evidently  intends 
the  great  circle  of  all  ihefe  fpheres,  as  the 
line  from  whence  the  w^aters  divided  from 
the  waters,  and  the  firmament  expanded. 

Though  the  frame  of  the  world  was  finifh- 
ed  by  thefe  four  creative  operations,  ftill  w^e 
look  for  refuhs  ;^ — for  as  the  firft  operation' 
led  to  a  fecond,  and  thefe  together  produced 
a  third,  and  thefe  al fo  a  fourth,  each  one  in 
glory  rifing  above  the  other,  fome  peculiar 
refult  mufl  be  ex-petted  from  the  w^hole,  un- 
folding more  expresfiy  the  great  dcfign  of 
the  Creator,  in  the  exhibition  of  the  glory  of 
Chrift ; — this  will  be  the  formation  of  the 
inhabiiants  of  the  fea  and  air,  and  of  the 


Creation*  1-87 

earrli  ;  all  which  operation  will,  naturally, 
terminate  in  one  moll  perfefl:  work ;  and 
which,  according  to  the  divine  theory,  is  that 
of  forming  a  head  to  the  body,  or  one  capa- 
citated to  have  dominion  over  the  fifli  of  the 
fai,  and  over  the  fowl  of  the  air,  and  over  the 
cattle,  and  over  all  the  -earth,  and  over  every 
creeping  thing  that  creepeth  upon  the  earth. 

Movements  of  the  ele6iric  fluid  are  pro- 
perly called  winds — they  are  doubtlefs  the 
philofophy  of  winds;  and  the  four  diftincl 
movements  we  have  defcribed,  are  thought 
to  be  meant  by  xXiq  four  winds,  named  in  Fie- 
brew  kadim,  tzaphon,  darom,  and  rouach-ha» 
jam,  which,  in  the  fcripture,  are  reprefented 
to  be  principal  agents  throughout  the  world, 
both  in  the  work  of  creation  and  providence. 

Daniel  defcribes  the  unnatural  creatures, 
the  monflers  of  the  earth,  as  being  raifed  up 
by  the  four  winds,  flriving  together.  May 
it  not  then  be  concluded,  that  th€  natural 
creatures,  Vvnth  man  at  their  head,  in  all  their 
perfection  and  moll  beautiful  order  were 
raifed  up,  according  to  the  divine  will,  by 
four  winds  harmonizing  together.  May 
this  be  doubted,  when,  \w  the  new  creation 
or  refurreftion  from  the  dead,  as  defcribed, 
Ezek.  xxxvii.  g.  this  moil  wonderful  opera- 
tion is  afcribed  to  fuch  an  agency  ?  Come 
from  the  four  winds,  0  breath,  and  breedht 
upon  thefe  /lain,  that  they  may  live. 

Our  ears  witnefs  to  the  faft,  that  a  pecu- 
liar effecl  is  produced  by  four  particular 
winds — for  fuch  are  the  four  parts  of  mulic. 
A  difcord  of  four  diftinft  founds,  which  we 


iS8  Divine  Theory. 

know  are  winds  or  motions  of  the  air,  h 
horrible  to  the  fenfes  ;  but  an  accord  is  a 
deHcious  entertainment.  This,  if  1  may  ex- 
prefs  my  own  fenfation,  is  an  harmony  of 
harmony ;  for,  as  from  two  according  founds 
there  refults  an  harmony,  which  is  a  diflinft 
found,  and  may  be  called  an  harmony  of  ac- 
cord or  agreement ;  fo,  from  four,  there  is  a 
fecondary  refult,  which  may  be  perceived  to 
be  the  fame  in  ratio,  or  the  progrefs  of  the 
fame  theory,  and  may  be  called  a  fecondliar- 
mony,  or  an  harmony  of  harmony. 

That  this  fecond  harmony  exifls  in  the 
fame  theory,  or  triple  ratio,  we  have  all  a- 
long  contemplated,  is  evident ;  for  the  har- 
mony of  the  perfe6l  accord,  is  the  firfl  note 
of  another  ottave,  to  which,  let  the  accord- 
ing note  be  added,  which  makes  the  four 
parts,  and  the  harmony  will  again  refalt. — 
This  therefore^  all  this,  is  in  nature  the  moH: 
wonderful  divine  emblem;  and,  undoubted- 
ly, for  this  reafon,  making  melody  or  ac- 
cording founds,  is  an  instituted  fervice  of 
God. 

By  the  grofs  corruptions  and  perverfions 
which,  at  the  prefent  time,  are  prevalent  in 
pfalmody,  both  in  the  com  portions  and  per- 
formances,  but  chiefly  in  the  latter,  this  re- 
fuit  of  an  harmony  m  founds,  with  all  its 
v»ronderful  effetts,  is  in  a  great  meafure  loft; 
for  by  the  numerous  and  unnatui^al  tranfiti- 
ons  of  the  notes,  the  rapid  and  cluflering 
numbers  of  the  movement,  and  the  fiequeni 
fugeing  of  the  parts,  befides  numerous  other 
faults  in  the  compofuions  of  tunes,  very  life- 


CllEATION.  i8g 

tie  room  is  found  for  the  admifiion  cf  har^ 
mony ;  and  in  the  perforriiances  of  mufic,  by 
not  giving  a  proper  weight  and  command  to 
the  firll  and  governing  part,  by  ovei  (training 
the  chords,  and  by  not  having  the  voices  ei- 
ther agreeably  toned,  or  properly  tuned  ;  and 
to  comolete  the  mifchief,  by  filling  and  even 
oppreifing  the  ear  with  found,  which  is  called 
fiihng  the  houfe,  no  fuch  thing  as  harmony' 
can  exift,  and  if  it  could,  there  is  no  room 
in  the  ear  for  it  to  be  perceived. — Such,  at 
preient,  is  the  common  flare  of  pfalmody 
that,  thereby  it  might  be  confidered  a  fortot 
accident  for  even  an  attentive  perfon  to  dif- 
cover  that  harmony  is  a  property  of  founds. 
Thus,  an  inilitution,  defigned  for  an  emblem 
of  the  world  of  truth  and  harmony,  is  per- 
verted into  an  emblem  of  folly  anddifcord. 

I  am  fenfible  that  many  quefhons  relative 
to  this  view^  of  the  frame  of  the  creation,  are 
here  left  unanfwered. — It  was  only  here  de- 
figned to  point  out  in  what  general  direfiions, 
it  is  conceived,  that  the  whole  might  be  tra- 
ced out  to  be  formed  bv  the  various  progref- 
fions  of  one  moving  fluid;  as  reallv  as  the 
various  courfes  and  windings  of  a  river  may 
be  traced  out  to  be  formed  by  one  flream  of 
.  waters.  When  I  fay  the  zohole  might  be  traced, 
out,  I  muft  be  underftoodto  mean  ih^.  frame 
of  the  world;  for  what  the  creation  is,  more 
than  its  difpofition  anlwerable  to  the  will  of 
God,  I  prefume  not  to  enquire. 

My  only  objefcl  in  fuggeiiing  this  tlieory 
of  nature,  is  to  bring  into  view  the  frame  of 
the  heavens   and  earth,  as  being  originally 


igo  Divine  Theory. 

condituted  o^  water  and  by  water,  according 
to  the  fcriptures ;  and  what  may  be  the  pow- 
ers of  that  wonderful  agent  in  nature,  which 
is  fo  often  alluded  to  in  the  fcriptures,  as  being 
the  voice  of  the  Lord,  'dnAJgnal  of  the  divine 
prefence,  which  hfuUqfmajeJty,  and  which, 
to  us,  is  moR  apparent  in  the  clouds. 


Seftion  2.     The  original  Perfedion  of  tht 
Creation, 

Whatever  is  properly  built  upon  a  foun- 
tlation  mull  necelfarily  harmonize  with  it; 
«nd  whatever  property-  belongs  to  a  head 
mull:  neceffarily  agree  to  it. —  Ihat  which 
does  not  harmonize  and  agree  cannot  pro- 
perly be  confidered  as  belonging  to  a  foun- 
dation and  head ;  the  doctrine,  therefore,  of 
the  original  reflitudc  and  perfection  of  all 
worlds,  rcfults  neceflkrily  from  the  truth  of 
ChriU,  confidered  in  the  preceding  Seftion, 
viz.  that  he  is  the  perfetl  Foundation  and 
Head  of  the  whole  Creation. 

But  this  dotirine  of  ChrifFs  being  confti- 
tuted  the  Foundation  and  Head  of  the  whole 
created  Univerfe,  is  fup ported  m  the  fulleft 
manner  by  the  divine  record, — In  the  begin* 
ning  God  created  the  heavens  and  the  earthy 
Gen.  i.  i. — Ail  things  zuere  made  by  him,  and 
without  kim  was  not  amy  thing  made  that  was 
made,  John  i,  3. — By  him  were  all  things  ere- 
ntcd  that  are  in  hearuen,  and  that  are  in  earthy 
mfiblc  and  invifible ;  whether  they  be  thrones. 


Original  Perfection,  &c.       igi 

&r  dominions,  or  principalities,  or  powers;  alL 
things  were  created  by  him,  and  for  him.  Col. 
i.  16. — And  it  has  been  {hewn  that  fuch  de- 
clarations as  thefe,  that  all  things  were  crea- 
ted in  Chrift,  and  that  they  are  by  him,  and 
of  him,  and  through  him,  &c.  intend  that  he 
is  the  Foundation  and  Head  ofthe  Creation; 
for,  through  faith  we  underltand  that  the 
worlds  were  framed  by  the  Word  of  God, 
and  that  the  things  which  are  {(tta  were 
made  of  things  which  do  not  appear. 

And  having  this  Revelation'of  (  hrift,  as 
being  the  perfeft  Foundation  and  Head,  we 
come  to  the  certain  knowledge  of  the  origin- 
al uprightnefs  and  perfeftion  of  all  created 
beings  and  things;  and  this  fa6l  of  the  crea* 
tion  has  been  ever  perceived  and  confeiFed 
by  all  men  who  have  faith;  but  as  this  ftate 
of  the  creation  refults  wholly  from  the  truth 
of  Chrifl,  we  may  come  to  the  knowledge  of 
it  only  by  the  revelation  or  knowledge  of  Je- 
fus  Chrifi;  for,  through  faith,  and  that  only, 
-we  underjiand  that  the  worlds  werefrariied  by 
the  Word  of  God. 

And  it  is  not  ftrange  that  men,  zvilhout 
faith — men  who  reject  the  truth  of  Chrill — 
great  and  learned  men !  have  difputed  much, 
whether  it  be  inconfifient  wiih  the  divine 
perfeftion  for  creatures  to  have  originally 
cxifled  imperfeti-,  and  fahjed  to  fuffenng; 
for  v/ithout  the  knowledge  of  Chriil,  as  be- 
ing the  Foundation  and  Head  of  all  Worlds, 
we  are  in  utier  darknefs  v^itli  re(pe£t  to  tlie 
divine  fyfiem,  and  can  determine  nothing  re- 
fpeding  the  confiflency  or  inconMency  of 


ig^  DiviNt:  THEOft.V. 

anv  flate  oF  the  creation  with  the  divine  pdb 
fetlions. — So  far  from  being  able  to  deter- 
mine what  relations  may  or  may  not  befup- 
pofed  to  fabfiit,  confiltently  v/ith  the  divine 
perfections,  between  God  and  creatures; 
what  can  we  determine  without  the  know- 
ledge of  Chrid,  even  with  refpeft  to  the  di- 
vine attributes  themfelves,  or  one  pofTible 
relation  wdiich  God  can  fuRain  towards  crea- 
tures, or  thev  towards  him?— Reje61:ing  this 
ground  of  divine  revelation,  that  the  whole 
creation  was  made  under  a  covenant, or  fram- 
ed by  a  conltitution  of  union  with  Chrift; 
and  takmg  the  ground  of  Deifm,  we  cannot 
Ihew  the  rmpollibility  of  creatures  exifting 
originally  imperfeft,  nor,  if  innocent,  why 
they  might  not  fuffer;  nor  can  w^e,  upon  this 
ground,  clear  any  fubjeft  of  inquiry  concern- 
Kig  God^  and  the  relations  of  creatures  to 
hun, which  things  belong  wholly  to  the  fyf- 
tem  of  faith. 

But,  in  the  liglit  of  divine  truth  it  is  de- 
tnonflrable,  that  no  creation  could  have  ex- 
iiled  but  through  a  divine  medium,  and  in 
perfeCc  agreement  with  a  divine  foundation 
utkI  head;  and  that,  exiUing  thus,  all  worlds 
Vv'cre  necedariiy  in  ihe  mod  exa6l  harmony^ 
and  all  things  continuing  in  this  original  glo* 
rious  (late,  no  evil, no  fuffering, could  poihbly 
cxid  in  the  nniverie. 

The  exatt  agreement  of  the  whole  fuper- 
ilruCture  with  us  foundation — the  perfect 
union  of  all  worlds,  terreilrial  and  angelic, 
vviii.  ihcir  Divine  Head,  was  ihe Jingk  objt(^ 
Gf  ilic  divine  pleafuie,  when  God  Jaw  every 


Angels.  193 

ihirig  "that  he  had  viade,  and  behold,  it  was  vc^ 
ry  good.  By  this  union  to  the  creation,  Chrift 
Was  then,  as  he  now  is,  the  excellence,  the 
Hches,  and  the  beauty  of  heaven  and  earth  I 


Seftibn  3.     The  Nature  and  State  of  the 

Angels, 

We  underftand  that  the  Angels  are  Spi- 
rits, bat  from  this  it  is  not  neceifarily  infer- 
red that  they  are  immaterial  beings;  forma- 
lly material  fubftances,  which  arc  very  pow- 
erful and  fubtile,  fuch  as  winds  and  finer 
juices,  on  account  of  their  aftive  and  pene- 
trating natures,  are  called  Spirits.  It  may  be 
concluded  that  the  angels  were  made  on  the 
fifth  and  fixth  days  of  the  creation,  by  the 
fame  operations  which  produced  the  fifh  of 
the  fea,  and  the  fowl  of  the  air,  and  the  beall 
and  cattle  and  creeping  thing  of  the  earth. 
And  from  many  circumftances  it  appears, 
that  there  was  a  certain  analogy  in  this  work 
of  peopling  both  worlds.  1  his  indeed  feems 
plainly  to  be  inferred  from  the  defign  of  the 
Creator  refpefting this  world;  for  as  Ada m^ 
as  to  a  realm  and  dominion  \yhich  fiiould  be 
given  to  him,  was  to  be  the  figure  of  Chrifl, 
it  was  neceifary  that  his  realm  and  fubjefls 
ihould  be  a  figure  of,  or  analogous  to  the 
world  of  the  angels,  where  Chrift,  iii  thcbe- 
ginning,ere6led  his  throne,  and  among  whom 
-he  reigned  in  his  own  perfon,  as  in  his  xiatu*' 

B  b         ' 


ig4  Divine  Theory^ 

ral  hereditary  dominion,  and  over  his  pro-* 
per  fubjetls. 

But  material  fubRances  are  inconceivably 
diverfe  from  each  other. — All  tlefli  is  not  the 
famejlejh :  but  there  is  one  kind  offiejli  of  men, 
another  jlejh  of  beajis,  another  ofjijhes,  and,  an'- 
other  of  birds.  There  are  alfo  ceiejlial  bodies, 
and  bodies  terrejlrial :  but  the  glory  of  the  ce^ 
leflial  is  one,  and  the  glory  of  the  terrejlrial  is 
another. 

We  look  for  the  faints  to  come  in  the  re- 
furreftion  with  a  real  human  body;  chang- 
ed indeed  it  will  be ;  for  this  corruptible  muji 
pat  on  mcorruption,  and  this  mortal  mujt  put 
on  immortality.  Andthe  faying fiall  be  brought 
to pafs  that  is  written,  Death  is  fwallowed  up 
in  vidory  ?  Still  it  will  be  abody,  and  be  poi- 
feffed  of  the  powers  and  capacities  which  di- 
llinguilh  the  human  body,  as  really  as  in  the 
prelent  iiate.  And  a  reference  to  the  angels, 
in  order  to  give  an  idea  of  the  ftate  of  the 
faints  in  the  refurretiion;  fuchas  that  of  our 
Lord  in  his  reply  to  the  qucflion  of  the  Sad^ 
ducees,  would  fuppofe  that  the  angels  have 
bodies  which  arc,  however,  of  the  moft  pure 
and  celeitial  nature. 

That  aftive  and  powerful  ftate  of  the  air 
and  other  fubflances,  which  we  call  fpirit,  is 
known  to  exift  from  a  degree  of  ex panfion 
of  the  element;  how  free,  then,  from  every 
thing  grofs  and  heavy—how  exceedingly 
pure  and  fpiritual,  qiiick  and  commanding, 
muft  the  powers  of  that  world  be,  which  took 
its  frame  from  a  ftate  of  the  elements  juft  the 
oppofue  to  that  which  formed  the  earth,  and 


Angels.  195 

was  conflituted  by  the  fulleft  and  freeft  ac- 
tion of  that  moft  wonderful  power,  which 
may  be  properly  called  iYitJ^rength  of  na- 
ture? 

The  doftrine  of  Chrifl:,  or  of  one  having 
authority,  implies  fabje£ts  and  fervants;  the 
natural  fubjett.5  and  fervants  of  God  were 
the  angels;  this  is  imported,  as  has  been 
fhewn  by  the  name  of  angel. — And  the  Hate 
of  fubjefts  and  fervants  implies  a  law,  which 
3s  that  glorious  inftitution  commonly  called 
the  Moral  Law;  but  which,  in  the  fcriptures, 
is  fimply  called  the  law,  and  is  comprehend- 
ed in  the  ten  commandments,  and  the  blef- 
fmgs  and  curfes  given  at  Mount  Sinai. — By 
the  law  being  ordained  by  angels,  andr^r^zt;- 
ed  by  the  difpofition  of  angels,  it  feems  to  be 
imported  that  it  was  a  fyftem  derived  from 
them,  a  ftate  Of  things  properly  their  own, 
or  an  economy  conformable  to  their  natural 
condition. 

The  law  is  holy,  juft  and  good;  it  points 
OHt  precifely  the  relation  which  fubfills  be- 
tween the  Prince  and  his  fubie6h,  the  Lord 
and  his  fervants;  it  is  molt  perfeft  in  all 
things.  It  gives  to  God  the  throne,  for  it  is 
his  right  to  reign;  it  exalts  the  Lord  as  the 
King  and  rightful  Sovereign  over  all,  and 
places  the  fubje6l  univerfe  at  the  abfolutc 
difpofal  of  his  will.  The  creature  it  claims  as 
a  fervant,  and  requires  of  him  all  his  hearty 
and  all  hhfoul,  and  all'his  mind,  and  all  his 
Jtrength,  to  be  given  toth(*Lord  God — all 
that  he  is,  and  all  that  he  has,  ^nd  all  that  he 
ean  do^  to  be  devoted  to  him  unrefervedly, 


igS  Divine  Theory. 

centinually,  and  without  the  leaft  failure  for 
ever.  It  points  out  alfo  the  relations  which 
fubfift  between  the  creatures  and  their  fellow 
fubjefts,  and  the  duties  which  they  feverally 
owe  to  each  other,  viz.  that  each  one  (hould 
love  his  neighbor  as  hirnfelf. 

This  ftate,  as  being  uader  the  law,  is  a  glo- 
rious  ftate;  the  angel,  or   mere  fervant  oC 
God,  is  highly  privileged:  for  a  law  fo  per- 
feft,  fo  holy,  juli  and  good,  to  a  mind  that  is 
ereft  and  pure,  mull  afford  an  ample  field  of 
divine  entertainment;  and  in  keepingit, there 
muft  be  great  reward;  for  it  cannot  fail  to. 
enlighten,  expand  and  feed  the  rational  ex- 
illence.  Such  a  ftate  of  aftion  mufl  be  incon- 
ceivably improving.  This  is  intimated  in  the 
word,  Pfalm  civ.  4.  Who  malieth  his  angels 
Jpirits. — To  ferve  a  God  fo  great  and  glori- 
ous, and  to  be  conftantly  employed  accord- 
ing to  a  law  fo  exceeding  broad,  muft  great- 
ly elevate,  honor  and  dignify  a  creature. — 
How  did  the  face  of  Mofes  Ihine,  when,  but 
a  few  days,  he  was  employed  in  this  angelic 
miniflry. 

A  creature  exilling  in  fuch  a  Rate  has  in- 
terefis  and  rights ;  fupport,  of  courfe,  becomes 
his  due;  he  has  a  claim  to  his  living,  yea,  he 
has  a  claim  to  prote6lion  from  his  Lord  and 
MaRer.  Moreover,  a  good  fervant  or  fubjeft 
is  entitled  to  the  approbation  and  favor  of  his 
prince  and  fovereign,  Thefe  are  high  privi- 
leges! rich  intereils!  a  fupport,  fuch  as  the 
proper  world  of  the  ani^els  will  afford  them, 
mull  be  bountiful.  The  hire9  fervants  in  the 
houfe  of  our  heavenly  Father,  have  breed  c- 


Angels.  tgj 

plough  and  to/pare  ;  proteftion  they  are  afTured 
of,  and  the  fmiles  of  the  good  Lord  upon  them 
niuft  be  a  felicity  the  mod  completely  fatisfy- 
ing  to  their  nature,  and  perfecting  to  all  their 
heavenly  powers;  a  felicity,  which  only  they 
who  have  experienced  the  favor  of  Godcaa 
know.  The  righteoufnefs  of  the  law  isaglo- 
,  rious  righteoufnefs,  and  will  endure  and  be 
renowned /^r  ever, — Heaven  and  earth  fliall 
pafs  away,  whilil  the  law  fliall  be  eitablifhed 
and  honored,  and  not  one  jot  or  tittle  of  this 
divine  inftitution  Ihall  fail. 

But,   wiih  all   this  felicity  and  glory,  the 
righteoiifn  fs  of  the  law  could  only  give  to  the 
angels  the  place,  the  privileges  and  the  dif- 
poiitions  of  fervants.  The  fpirit  of  adoption, 
tite   privileges  of  children,  and  the   inherit- 
ance of  fons,  could  never  refult  from  the  mod 
perfeft   righteoufnefs  of  the   law;  yea,  the 
moil   excellent  being  in  the   univerfe,  who 
fhould  do  all  that  the  law  requires,   and  re- 
peat the  deeds  of  the  whole  lyilem  without 
the  lead  fault,  milHons  of  times,  and  for  mil- 
lions of  ages,  would  be  flill  from  this  fource 
of  perfetiion,  at  an  infinite  and  unapproach- 
able didance  froin  the  righteoufnefs  of  God — 
that  righteoufnefs  which  is  upon  all  them  that 
believe,  and  which  entitles  this  pofleiTor  to* an 
inheritance  in  the  kingdom  of  Chriil  and  of 
God,  and  yields  the   fruits  of  the  Spirit. — 
Moreover,   the   law  can  never  make  the  com- 
ers thereunto perfed,  or  give  them  more  than 
a  precarious  edablifhment.  For  Mojes defer ib* 
etJi  the  rig^hteoitfnefs  which  is  of  the  laxo,  That 
the  man  which  doth  thofe  things  fJiaU  live  by 


tgZ  Divine  Theory* 

ihem.  And  alfo  it  is  written,  Curfed  is  every 
one  that  continuetli  not  in  all  things  which  arc 
zvriiten  in  the  book  of  tfie  law  to  do  them.-— 
This  is,  therefore,  in  the  highed  flate  of  the 
comer  thereunto,  a  mount  that  might  be  touch^ 
^d,  and  that  burneth  with  fire, — Hence  the 
fpirit  of  the  law,  in  a  greater  or  lefs  degree, 
is  that  of  bondage,  and  mull  neceffarily  af- 
fe8:  the  minds  of  thofe  who  are  under  it  with 
the  bondage  of  fear;  and,  therefore,  it  nu-ft 
for  ever  remain  diflinft  from,  and  in  iurne 
refpetts  oppoftd  to  the  fpirit  of  the  gofpel,  by 
which  we  cry  Abba,  Father. 

The  fervant,  under  the  law,  has  no  inhc- 
ritance; — he  has  no  righteoufnefs  laid  up  for 
him; — no  fund  in  referve; — no  provifion  ia 
{lore; — he  earns  well  his  penny  a  day  ;  but 
God  is  never  found  in  his  debt,  for  he  re* 
ceives  his  v/ages  every  day  in  fiill,  before  the 
fun  goes  down  :  and  after  he  has  done  all 
thofe  things  which  are  ccmrnanded  him,  he 
is  poor,  and  has  nothing  but  his  hands  for  his 
fupport;  and  he  rauit  fay,  I  am  an  unprofit- 
able fervant  :  I  have  done  that  which  was  my 
duty  to  do.  And  if  he  turn  away  from  his 
righteoufnefs,  and  commit  iniquity,  ail  his 
righteoufnefs  that  he  hath  done  fiall  not  be 
mentioned:  In  his  trefpafs  that  he  hath  tref 
pafcd,  and  in  the  fin  that  he  hath  finned ^  m 
ihem  fhall  he  die. 

By  thefe  obfervations,  I  would  not  be  un- 
deriiood  to  mean  thai  this  is  the  prefent  Itate 
of  the  angels;  on  the  contrary,  the  holy  an- 
gels are  undoubtedly  now  confirmed,  and 
have  a  raifed  {landing  in  the  family  of  God, 


Angels.  ig^ 

l>ri  account  of  the  redemption  work  of  our 
Lord  Jefus  Chrift  ;  but  they  are  intended  to 
fuggeil  merely,  what  was  their  original  and 
natural  condition. 

The  world  of  the  arigcls  appears  to  be  di- 
vided into  four  provinces,  which  are  often 
pointed  out  in  the  epiftolary  writings,  by 
four  diftinfi  names  ;  and,  in  the  prophetical^ 
by  four  emblematical  things.  The  apoftle, 
fpeaking  of  the  glory  of  Chrift,  fays,  that  he 
is  exalted  in  the  heavenly  places,  /ar  above 
ii// principality,  and  power,  dnd  mighty  and 
dominion.  Eph.  i.  21.  Again,  Whether  they 
be  thrones,  or  dominions,  or  principalities, 
or  powers :  ail  things  were  created  by  him,  and 
for  him.  CoL  i.  16.  And  though  thefe  names 
of  honour  and  high  diftinftion,  may  be  fup- 
pofed  to  be  given  them  on  account  of  their 
prefent  advanced  flate,  yet  they  feem  evi- 
dently to  refer  to  fome  natural  diftinQions 
that  exifted  among  them.  Agreeably  to 
this,  the  apoftle  pointing  out  the  enemies 
againft  which  we  have  to  contend,  befides 
thofe  of  flelh  and  blood,  or  thofe  in  our  own 
nature,  named  four  grand  divifions: — -For 
we  wrtjlle  not  againjl  jle.fii  and  blood,  but 
againft  principalities,  againlt  powers,  againll 
the  rulers  of  the  darknefs  of  this  world,  a- 
gainll  fpiritual  wickednefs  in  high  places.. 
Eph.  vi.  12, 

And  when  the  angels  are  referrecf  to  un- 
der certain  figns  and  figures,  fuch  a  divihon 
inay  ever  be  noticed,  lizekiel  calls  the  liv- 
ing creatures,  or  rather  living  beings,  which 
fee  faw  in  his  vifion,  Cherubim,  vvhich  is  a 


^bo  Divine  Theory. 

name  *of  the  angels.  And  if  it  bethought 
that  this  was  a  vifion  of  uncreated  things, 
flill  it  is  agreeable  to  our  theory  and  to  the 
fcriptures,  to  conceive  of  the  worlds  as  being 
framed  according  to  thofe  eternal  things — - 
one  of  which  worlds^  is  this  of  the  angels. — • 
Thefe  cherubim  were  four  in  number,  and 
every  one  had  four  faces,  each  one  differ- 
ing ;  and  every  one  had  Jour  v/ings ;  and 
there  w^yc  four  wheels  by  their  fides  round 
about  them  four;  and  their  poGtions  were 
fuch  as  formed  a  fquare,  or  four  fides.  Ze- 
chariah's  vifion  of  the  chariots,  with  its  in- 
terpretation, greatly  confirms  this  point. — • 
He  looked,  and  behold,  there  came  four  chart  - 
CIS  out  from  between  tzvo  mountains,  and  the 
mountains  were  mountains  of  brafs.  In  the 
Jirjt  chariot,  were  red  horfes ;  and  in  the  fo- 
cond  chariot,  black  horfos ;  and  in  the  third 
chariot,  white  horfes  ;  and  in  the  fourth  cha* 
riot,  grifled  and  hay  horfes.  Then  1  anfwered 
and  Jd'id  unto  the  angel  that  talked  with  me, 
xvhat  are  thefe  my  Lord?  And  the  angel  an^^ 
fwered,  and  faid  unto  me,  Thefe  are  the  four 
fpirits  of  the  heavens,  xvhich  go  forth  front 
Jlanding  before  the  Lord  of  all  the  earth.  It 
is  evident,  the  angels  are  here  intended;  and 
they  appear  in  four  fquadrons,  which  bear 
dillinft  marks :  and  that  this  is  a  natural 
diftiniiion,  appears  by  the  anfwer  of  the 
angel  Lord^  that  they  are  the  four  fpirits  of 
heaven. 

In  the  fame  manner,  are  the  angels  repre* 
Tented  in  their  miniftry  in  the  New  Tefla- 
iTient.     In  the  vifion  of  John,  there  were 


Angels,  2ox 

faur  h^^a^  round  about  the  throne;  which 
bare  the  fame  didinguifliing  marks  as  the 
four  faces  of  the  cherubim,  in  the  vifion  of 
Ezekiel. — And  in  the  opening  of  the  feals, 
there  were  ktn  four  horfes,  with  their  riders; 
one  whiiCj  another  red,  the  third  black,  and 
the  fourth  pale — thcfe  were  miniltering  fpi- 
rits,  and  the  agents  of  divine  providence  in 
the  earth,  and  fuch  are  the  angels.  Again, 
when  the  fervants  of  God  were  to  be  fealed, 
John  faw  four  angels  ftanding  at  the  /our 
corners  of  the  earth,  holding  the  four  winds 
of  the  earth  ;  and  when  the  flaying  of  the 
men  which  have  not  the  feal  of  God,  was  about 
to  take  place,  he  hears  a  voice  from  the  four 
horns  of  the  golden  altar,  which  is  before  God, 
faying  to  thefixth  angel  which  had  the  trum^ 
pet^  loofe  the  four  angels  which  are  bound  in 
the  great  river  Euphrates.  And  the  Jour  an^ 
gels  were  loofed  which  were  prepared  jor  an 
hour,  and  a  day,  and  a  month,  and  ^year. 
It  may  alfo  be  noticed  refpefling  this  army, 
which^  in  the  ftritieft  fenfe,  mull  be  under- 
stood to  be  angels — that  they  wrought  the 
destru6f  ion  by  four  powers,  viz.  by  fire,  and 
by  fnioke,  and  by  brimjlone,  and  by  head^ 
which  wTre  in  their  tails;  for  their  tails  were 
like  unto  ferpents. 

The  church,  under  the  law,  being  in  a  fub- 
jeS  (tate,  every  thing  in  the  camp  of  Ifrael 
was  ordained  at  Mount  Sinai,  according  to 
the  angelic  form.  The  altar  w^sfour  fquare, 
"with  four  horns,  one  at  each  corner ;  and  it 
was  fet  up  facing  to  the  four  winds.  A  great 
variety  of  things  in  the  tabernacle,  fhewed 

C  c 


<^a2  Divine  Theory. 

t?lie  fame  device;  around  which  this  hoft  of 
God  encamped,  in  four  divifions,  one  on 
each  fide,  diltinguinied  by  four  Itandards, 
and  moving,  nwd^^x  Jour  heads  or  command- 
ers at  diltmil  founds  of  the  trumpet.  It 
would  be  lengthy  to  enter  into  the  particu- 
lars of  this  angelic  conllitution.  The  things 
which  belong  to  men  and  to  angels,  are  num- 
bered by  two,  by  four  and  by  fix;  as  thofe 
which  belong  to  the  kingdom  of  righteous- 
nefs,  are  numbered  by  three,  by  five  and  by 
feven. 

Again,  the  angels,  in  refpe£l  to  their  call- 
ings in  the  different  departments  of  the  di- 
vine government,  appear  to  be  divided  into 
two  orders,  which  fome  have  fuppofed  are 
defignated  by  the  names  of  Cherubim  and 
Seraphim  ;  one  of  which  orders  are  employ- 
ed where  ftrength  and  prowefs  is  requifitc; 
and  the  other,  in  matters  of  miniftry,  that 
require  intelligence  and  difpatch.  Thus  we 
have  repeated  instances  of  Michael  being 
engaged  in  arms;  as  alfo  of  Gabriel  being, 
employed  on  meffages.  And  when  the  an- 
gels are  referred  to  in  their  employments, 
two  words  are  always  ufed,.  which  give  them 
a  distinft  defcription, as  in  PfaKciv.  Who  mak- 
eili  the  clouds  his  chariot — who  zvalketh  upon 
the  wings  of  the  wind.  Who  maketh  his  angels 
fpirits;  his  ministers ajlcbmingfire :  both  which- 
words  are  understood  by  the  Apostle  to  the 
Hebrews,  as  referring  to  the  angels  — Of  the 
angels  he  faith,  Who  viaketk  his  ciu  gels  /pir  its,. 
and  his  mmisitvi  a  Jlame  of  fire. — Daniel^, 
fpeakingof  the  glory  of  the  Ancient  ot  Days, 


Angels,  205 

lays,  Thoiifand thoiifands  ministered  untnhim.^ 
and  ten  thoiifand  times  ten  thoiifand^  stood  be- 
fore him.  And  (imilar  to  this,  we  have  gene- 
rally two  enumerations  given  of  the  angels,  as 
in  Pfal.  Ixviii.  The  chariots  of  God  are  twenty 
thovS'dnd,even  thouiknds  of  angels;  and,  Rev. 
V.  1 1,  And  the  number  of  them  was  ten  thou- 
land  times  ten  thoufand,  and  thoufands  of 
thoufands. —  1  his  idea  of  tlierebeincr  two  or- 
ders  of  angels  is  corroborated  by  the  two  or- 
ders of  itanding  officers  which  were  appoint- 
ed in  the  Jewifh  Rate,  which  whally  accorded 
with  the  difpofitioa  of  angels. 

All  this  is  agreeable  to  tlie  Rate  of  Adam, 
in  the  day  that  God  created  man  : — Male 
and  female  created  he  them;  and  bie/Jed  them^ 
and  ca  led  their  ncmie  Adam.  Gen.  v.  2. — 
And  the  government  of  the  world  was,  at 
firit,  c-omnaitted  to  an  united  head:  And  God 
[aid,  let  us  make  7nan  in  our  image,  after  our 
Ukenefs ,  and  let  them  have  donnnion,  &c. — 
The  adminifiration  of  government  requires 
counfel,  which  cannot  be  had  by  one  alone; 
and  throughout  the  whole  fphere  of  human 
life,  there  exills  Rich  feparate  departments, 
as  require  at  leaR  two,  in  order  to  maintain 
the  economy.  And  thus,  fays  the  Preacher, 
Two  are  better  than  one;  becaufe  they  have  a 
good  reward  for  their  labour.  For  if  they 
fall,  th".  one  will  lift  up  his  fellow :  but  wo  to 
him  that  is  alone  when  he  falkth;  for  he  hath 
not  another  to  help  him  up.  Again,  if  two 
lie  togetJvn\  then  they  have  heal:  bat  how  can 
:one  be  zvarm  a'oae?  And  1/  one  prevail  agavffi 
him,  izvi  /hail  zvitbflund  him;  aiid  a  ihr.ce- 
JoM  cord  is  not  quickly  broke.] 


'p\i 


204  Divine  Theory. 

A](o,  the  dominion  of  man,  by  the  divine 
charter,  confiRed  of  four  provinces; — And 
let  them  have  domznio7i  o\/er  the  Ji/Ji  of  the  fea^ 
and  over  the  fowl  oj  the  air,  and  over  the  cat- 
tie,  and  over  every  creeping  thing  that  creep- 
eth  upon  the  earth.  Thus  was  Adam  a  figure 
of  Chrift.  And  it  may  be  obfervcd,  that  an- 
gels are  reprefented  by  the  diilinguilhing 
properties  of  thefe  four  kinds  of  creatures; 
as  by  the  leviathan,  which  is  the  monfter  of 
the  deep; — by  the  eagle,  which  is  the  king 
of  birds; — by  the  ox,  w^hich  is  difiinguilhed 
among  cattle; — and  by  the  ferpcnt^  which 
is  the  hrfl  of  the  creeping  things. 

Mofes,  in  his  account  of  the  creation,  dis- 
covers evidently  a  defign  to  connt;6i  thefe 
four  provinces  of  creatures  with  the  four  firfl: 
creative  operations  : — Hence,  thofe  of  the 
waters,  he  makes  the  firfl.  province; — thofe 
of  the  air  the  fecond ; — of  the  earth,  the  third; 
— and  tlie  creeping  things,  the  laft — It  has 
been  obferved  of  the  work  of  creation,  that 
there  was  a  progreffion  in  the  operations, 
and  that  the  light  of  the  unfolding  divine 
will  brightened  each  day  ;  and  the  refult  of 
each  fuccelhve  movement  was  flill  more  and 
more  perfeci.  So,  in  this  view,  the  fi(h,  un- 
doubtedlv,  are  to  be  confidercd  as  the  Joweli 
fpecies  c^f  the  animal  creation ; — the  birds  are 
a  higher  fpecies  ; — the  cattle  are  ftill  more 
perfect; — and  the  ferpent  is  defcribed  to 
have  pcllllfed  powers  orinielligence  nearly 
allied  to  thofe  of  the  rational  worlds;  and 
being  the  laft  formed,  may  be  fuppo{ied  the 
moft  perfefl:  of  the  animal   natures,  a.ndta 


Angels,  i^o^ 

have  been  the  next  link  in  the  cliain  of  be- 
ings, to  thofe  who  were  capable  of  moral 
government.  The  fame  remark  may  be  made 
upon  the  great  fiicceffive  difpenfations  of 
divine  providence,  which,  in  the  fcriptures, 
are  called  days,  that  they  fliine  with  increas- 
ing brightnefs  unto  the  perfect  day. 

In  the  pafl'ages  which  have  been  quoted, 
and  there  are  many  others  in  the  fame  ftyle, 
it  may  be  feen  that  the  angelic  powers,  which 
are  the  fubjefts  of  the  throne  of  heaven,  are 
in  a  fimilar  maaner  connc6led  with  the  four 
w^inds;  the  idea  of  which,  as  has  been  nc* 
liced,  feems  to  have  originated  in  thofe  cre- 
ative operations  which  framed  the  w^orlds. — 
To  recite  only  two  inftances  is  fufficient : — 
Tliefe  are  the  J ou7' J  pints,  or  winds  of  the  hea- 
vens, which  go  forth  from  /landing  before  the 
Lord  of  all  the  earth.  Zech.  vi.  5. — And  af- 
ter  thefe  things,  Ifaw  four  angels  Jianding  cm 
the  four  corners  of  the  earth,  holding  the  Jour 
winds  of  the  earth,  that  the  windjhould  not 
blow  on  the  earth,  nor  on  the  fea,  7ior  on  any 
tree.  Rev.  vii.  1.  And  by  being  thus  con- 
nected, the  angels  are  placed  in  a  fhong 
point  of  analogy  with  thefe  lower  fubjetts 
of  Adam's  empire. 

It  may  alfo  be  obferved,  that,  with  the 
v;inds,  the  courfes  of  the  waters  in  the  world 
before  the  ffood,  appear  to  have  conformed 
to  the  fame  fysteni;  for  a  river  went  out  of 
Eden,  and  having  watered  the  paradife  of  A- 
dam,  it  w^as  parted  into  four  heads,  exteiid- 
ing  to  the  four  quarters  of  the  earth ;  dividing 
thofe  realms  into  fourgranddepanmcnts^uiici 


2oS  Divine  Theory. 

forminganatural  communication  throughout 
the  whole  dominion.  And  it  may  be  natur- 
ally inferred,  that  the  grand  divifions  and 
progreffions  in  thofe  divine  operations  con- 
ilituting  the  world,  which  are  traced  in  the 
courfes  of  the  winds  and  waters,  and  in  the 
animal  natures,  and  angelic  economies,  are 
alfo  the  grounds  of  the  di  vifion  of  this  v/orId*s 
empire  into  four  great  kingdoms  in  fuccef- 
lion ;  which  kingdoms  are  reprefenied  in  pro- 
phecy by  didinti  kinds  of  beads,  and  are  or- 
dained  of  God,  and  limited  by  the  fame  laws 
that  govern  the  heavens,  and  control  xXi^fgns 
i^xxAfeafons,  and  the  days  -andi years. 

It  appears,  moreover,  that  the  angels  are 
confecrated  beings,  and  that  theconfecrating 
vow  of  holinefs  was  laid  upon  them  foon  af- 
ter their  creation;  their  Hate  as  being  under 
the  law  implies  this,  and  that  the  altar  of 
God  was  fet  up  among  them  ;  for  the  idea 
of  confecration  relates  to  the  altar;  alfo,  this 
is. imported  by  their  common  name.  Angel; 
for  wherever  the  word  el  is  taken  into  a  name, 
it  fignifies  that  the  perfon  or  thing  is  either 
a  confecrator,  or  is  confecrated  under  the 
vows  and  oath  of  God.  The  ground  of  the 
Handing  of  the  angela,  being  made  facred 
under  the  law,  was  the  fearful  circumiiance 
that  rendered  tlie  fin  of  thofe  who  fell  fo  ex- 
ceedingly finful,  and  gave  it  fuch  hrengih  to 
their  condeirmation ;  and  their  Handing  fin- 
gly  and  alone  on  this  holy  ground,  lelt  liiem 
in. a  fallen  (late,  hopeiefs  and  irrecoveiab-e; 
for,  Vvo  to  iiiiu  th'it  is  alone  tvhcn  lu  falldk; 
f(/r  h:  kat-k  not  anoikcr  to  hclh  knn  vb. 


Man  in  the  Lmage  of  God.      207 


SeHion  4,     Man  created  in  the  Image  of 
God, 

The  ftate  of  man  v/hen  firfl  created,  was 
widely  different  from  that  of  the  angels;  for 
inftead  of  being  made  with  the  frame,  and 
placed  in  the  condition  of  afervant,  God 
gave  him  a  portion  of  his  own  fpirit,  and 
thereby  capacitated  him  for  dominion ;  and 
he  was  aflbciated  with  the  Lord  himfelf  in 
the  glory  of  his  majefty,  and  fet  up  in  flate 
with  his  Maker  over  the  works  of  his  hands. 

Chrift  is  the  image  of  God;  and  as  man 
was  created  in  union  with  Chrift  as  the  Be- 
ginning, or  as  the  Head  and  Lord  of  the  Cre- 
ation, he  was  made  in  the  image  of  God;  in 
his  being  capacitated  with  wifdom  and  know- 
ledge to  hold  the  dominion  ©f  the  world, 
and  being  aftually  invefted  with  this  fove-* 
reign  authority;  man  was  viade  after  theji- 
miUtude  of  God— -fearfully  and  wonderfully 
made!  His  firft  ftate  was  nothing  lefs  than  a 
partnerfliip  with  Chrift  in  the  glory  of  hi.i 
dominion,  as  far  as  it  refpefted  the  firft  crea- 
tion! Vv^ith  fuch  an  imprefs  of  majefty  he 
was  fearfully  made,  and  it  is  all  a  matter  tru- 
ly wonderful ! 

As  Chrift  was  united  with  the  Father  by 
the  everlafting  covenant,  fo  Adam  was  affo- 
ciated  in  a  covenant  with  Chrift;  and  as 
Chrift  was  with  the  Father  a  fellow  in  the 
glory  of  the  eternal   world,  fo  was  Adam  a. 


6bS  Divi^^E  Theory; 

partner  \nth  Chrifl:  in  the  glory  of  the  crca* 
tion.  Hence,  as  Chrilt,  in  having  by  the  Spi- 
rit oFthe  Father  all  the  treafures  of  wifdom 
and  knowledge;  and  in  betng  fet  up  in  the 
ancient  dominion  of  heaven,  was  the  image 
of  God,  and  the  brightnefs  of  his  glory;  fo 
Adam,  being  capacitated  by  the  Spirit  of  the 
Lord  the  Creator  for  the  dominion  of  the 
Vw'orld,  and  fet  up  in  this  glory,  was  in  the 
image  of  God,  and  was  the  figure  and  like- 
nefs  of  Chrift.  In  like  manner,  (  hrift  having 
become  the  Head  of  the  New  Creation,  and 
being  declared  the  Son  of  God  with  power, 
according  to-  the  Spirit  oj  Holincfs,  by  the  re- 
/urreSiion  from  the  dead;  and  the  penitent 
finner  being  brought  into  union  with  him  by 
the  grace  of  the  new  covenant,  and  receiving 
from  him  the  Holy  Ghofl,  which  is  the  Spi- 
rit of  the  new  world,  he  becomes  a  new  crea» 
lure,  and  puts  on  the  new  man,  which  is  re^ 
nezved  in  knowledge,  after  the  image  of  his  new 
Creator.  In  what  clear  light  does  the  divine 
theory  here  open  to  view! 

The  fuppofition  that  mere  creature  excel- 
lence could  be  the  image  of  God,  or  that 
creatures  could  be  faid,  with  propriety,  to  be 
in  the  image  of  God  on  account  of  their  own 
moral  righteoufnefs,  or  on  any  account  other 
than  their  being  by  an  ad  of  fovereign  be- 
neficence united  with  the  divine  Word,  the 
true  and  only  image  of  God,  is  grofs  folly 
and  idolatry;  and  it  is  truly  aftonifhingthat 
this  [liould  ever  be  fuppofed  by  ferious  per- 
fons,  who  have  bibles  in  their  hands.  When 
God  was  about  to  create  man,  he  called  his 


Man  in  fiiE  Image  o-f  God.     209 

icouncil,  faying,  Let  us  make  man   in  our 
image,  after  our  likenefs,  &c.  And  in  this  be- 
ginning  of  the  unfolding  of  eternal  love,  may- 
be traced  the  manifold  wifdom  of  God  con- 
cerning the  revelation  of  his  ^on  in  the  world, 
and  the  manifeftation  of  hinifelf  in  the  human 
tiature,— We  hav€  no  evidence  that  the  an- 
gels, however  perfe6l,  were  created  in  the 
image  of  God;  on  the  contrary,  by  the  em-, 
phaiis   that  is   laid   in   the  fcriptures  upon 
man's  being  created  in  the  image  of  God,  the 
idea  that  this  glory   belonged  originally  to 
both  natures,  is  ftrongly  objefted. 

Four  things  appear  to  be  intended  In  the 
fcriptures  relative  to  the  image  of  God,  in 
which  man  was  created,  viz.  his  capacity  for 
marriage  union;  his  infpiration  with  the 
breath  of  life;  his  being  crowned  with  glory 
iand  honor,  and  his  being  a  covenant  fubjeft. 
Of  which  things,  the  two  firft,  as  belonging 
to  his  creation,  will  be  briefly  noticed  under 
this  head;  the  two-  laft  confifting  in  a6ls  of 
Providence,  will  be  noticed  in  feparate  fec- 
tions. 

1 ,  It  is  faid,  So  God  created  man  in  his  own 
image,  in  the  image  of  God  created  he  him^ 
male  and  female  created  he  them,  Gen,  i.  27. 
Again,  In  the  likenefs  of  God  made  he  him t 
male  and  female  created  he  them,  chap  v,  1, 
2. — By  thefe  words  being  fo  connefted,  it  haj5 
been  underRood  that  fomething  was  thereby 
intended  relative  to  the  image  of  God,  in 
this  circumftance  of  the  formation  of  the  hu- 
man nature;  not  merely,  however,  that  mart 
was  created  male  and  female,  which  does  noc 

Dd 


i^ia  Divine  TheorV. 

diftinguifli  him  from  other  creatures,  but  in 
his  capacity  for  marriage  union,  which  di- 
ftinguilhes  him  from  all  other  created  beings. 
The  Apoftie,  fpeaking  of  this  fubjeft,  illuf- 
trates  the  relation  of  huiband  and  wife,  by 
the.  union  ^that  fubfifts  between  Chrift  and 
the  church. — Eph,  v.  Wives, fubmityourf elves 
unto  your  own  hvjbands,  as  unto  the  Lord: — 
For  the  hvjband  is  the  head  of  the  W7fe,  even  as 
Chrift  is  the  head  of  the  church:  And  he  is 
the  Saviour  of  the  body.  Therefore,  as  the 
church  is  fitbjed  unto  Chrijl^  fo  let  the  wives 
be  icnto  their  own  hufbands  tn  every  thing. — 
Hufbands,  love yaur  wives  even  as  Chrijl  alfo 
loved  the  church,  and  gave  himfelffor  it;  That 
he  might fan^fy  and  clear fe  it,  by  the  wafhing 
of  loateroy  the  Word,  That  he  might  prefent  it 
to  himfelf  a  glorious  church,  not  having  f pot 
or  wrinkle,  or  any  fuch  thing;  but  that  it 

fiould  be  holy  and  without  blemifli.  So  ought 
men  to  love  their  wives,  as  their  own  bodies/ 
he  that  lovtth  his  wife  loveth  himfef  .For  na 
man  ever  yet  hated  his  ownflfh;  tut  nourijli- 
eth  and  cheriflieth  it,  even  as  the  Lord  the 
church.  For  we  are  members  of  his  body,  of  his 

fefti,  and  of  his  bones.  Far  this  caufe  fia.l  a 
man  leave  his  father  and  rnother,  and  jhall  be 

joined  to  his  wife,  and  they  two  Jhall  be  one 

Jltfli.  This  is  a  great  myjiery ;  but  I  fpeak  of 
Chrift  and  the  church. -r-^The  jmarriagc  un- 
ion, therefore,  is  fuch  as  that  which  fubfifts 
between  Chrift  and  the  church;  and  it  has 
been  (hewn,  that  the  union  of  Chrilt  and  be- 
hevers,  is  of  the  fame  nature  with  tha't  fub- 
filling,  between  the  Father  and  the  Son^  and 


Man  IN  THE  Image  or  God.     21% 

is  often  ufed  in  the  fcriptures  to  illuftratc 
that  glory  of  the  divine  nature;  in  each  cafe 
the  twain  are  one.  It  is  then  apparcni  that 
this  endowment  in  the  formation  of  man  re- 
fpetts  the  great  divine  myftery  of  Chrilt,  who 
is  the  mage  of  God. 

Hence  it  may  be  inferred,  that  the  bond  of 
marriage  is  of  the  most  facred  nature,  far  fu- 
perior  to  that  of  a  merely  civil  institution; 
and,  relating  fo  particularly  to  the  image  of 
God,  the  violation  of  it  must  be  criminal  in 
the^ighest  degree.  The  purity  of  marriage 
is  called  the  holinefs  of  the  Lord  tohich  heloV* 
ed,  Mai.  ii.  1 1.  And  the  arguments  to  enforce 
it  are  fuch  as  thefe.  Have  we  not  one  Father? 
Hath  not  one  God  created  us  ?  And  did  he  not 
make  one?  Yet  had  he  the  rejidue  of  the  Spirit : 
end  wherefore  one  ?  That  he  might  feek  a  god^ 
ly  feed:  therefore  take  heed  to  your  Spirit ^  and 
let  none  deal  treacheroufly  againfl  the  wife  of 
his  youth,  Jeremiah  clofely  conneSs  this  fin 
with  that  of  murder.  Why  trimmeji  thou  thy 
way  to  feek  love,  Aifo  in  thy  Jkirts  is  found  the 
blood  of  the  fouls  of  the  poor  innocents  ^  chap.  ii. 
— Under  the  law,  all  profanations  of  facred 
things  were  punifhablc  with  death;  and  as 
marriage  was  of  a  facred  nature,  adultery  was 
to  be  fo  punifhed  ;  this  matter  related  to  God's 
altar;  hence,  it  was  charged  upon  the  viola- 
tors of  the  ilTarriage  covenant,  that  they  had 
profaned  iht  holinefs  of  the  Lord;  and  this 
have  ye  dme  again ^  covering  the  altar  of  the 
Lord  with  tears. 

But,  though    it  be  known  what  is  the  just 
judgment  of  God  in  this  cafe,  it  may  not  be 


^12.  Divine  Theory. 

inferred,  that  civil  magistrates  ought  there- 
fore to  punifh  the  crime  with  fuch  feverity; 
for  a  punifliment  according  to  the  peculiar 
defert  of  the  fin,  in  this,  and  fome  other  caf- 
es, feems  to  have  been  particularly  referved 
to  the  divine  province.  Whoremongers  and  a^ 
dulterers  God  will  judge. — My  objeft  in  this 
remark  is  merely  to  state  the  nature  of  the 
fin,  and  not  hov/  it  is  to  be  punifiied. 

The  reafon   afligned   for   the  divine  law, 
Whofo  Jheddeth  mans  bloody   by  tnan  Jhall  his 
blood  be  Jhedy  is  only  this;  J  or  in  the  image  of 
Cod  made  he  man. --^W hat  therefore  God  hath 
joined  together,  let  not  man  put  a/under. 

2.  It  is  aho  faid,  when  the  Lord  God  had 
formed  man  of  the  dust  of  the  ground,  that 
he  breathed  into  his  nojiriU  the  hreiith  cf  lije  -, 
and  he  beca?ne  a  living  fouL  Thus  man  receiv- 
ed immediately  from  his  Maker  the  vital  fpirit 
of  the  creation;  by  which  breath,  fomething 
more  is  intended  than  merely  animal  life.  It 
was  this  that  endowed  Adam  with  his  vast 
understanding,  and  distinguifhed  him  from- 
all  the  other  creatures,  and  gave  him  a  capa- 
city to  hold  the  dominion  over  them. — Sa 
that  in  this  refpe£l  alfo,  man  was  created  in 
the  image  of  God,  and  Adam  was  the  figure 
of  the  Lord  Christ. 

This  endowment  was  nothing  lefs  than  an 
infpiiation  of  the  Divine  Spirit,  the  power  of 
which  was  (hewn  in  the  (kill  wi-th  which  A- 
dam  gave  the  name  of  every  creature;  for  the 
Lord  brought  them  unto  him,  to  fee  what  he 
would  call  them  ;  and  whatfoever  AdaincalUd 
eroery  living  creature^  that  was  the  name  there-. 


Man  in  the  Image  of  God.     215 

oF.  Names  were  originally  ufed  to  fignify  the 
chara6iers  or  natures  of  beings  and  things; 
and,  doubtlefs,  in  Adam's  giving  a  name  to 
every  creature,  he  defignated  its  nature,  and 
this  he  could  do  with  perfeft  precifion,  and 
without  the  least  mistake;  for  whatfoever  A- 
dam  called  every  living  creature,  that  was 
the  name  thereof. 

It  appears,  therefore,  that  Adam  poffeffed 
a  certain  divine  infpiration,  by  which  he  could 
look  intuitively  into  the  natures  of  the  crea* 
tures,  and  difcern  at  once,  even  before  he  had 
ufed  or  improved  them,  what  were  their  pow- 
ers, and  their  uk  and  defign. — Indeed,  this 
infpiration  fo  unfolded  the  reafon  of  things, 
as  led  him  to  Xdk.^  prophetic  views  of  the  na- 
tural Hate  of  the  creation;  this  appears  by 
his  faying,  when  the  woman  was  brought  un- 
to him,  'ihis  is  now  bone  of  my  bones,  and 

Jlffli  ojmyjlejh :  SheJIiall  be  called  Woman,  be^ 
cauje  Jlie  was  taken  out  of  Man. —  Therefore 

Jliall  a  man  leave  his  father  and  his  mother^  and 
cleave  unto  his  wife:  and  they  fliall  be  one 

jijh. 

Thus  was  Adam  capacitated  for  the  domi- 
nion of  the  world.  It  was  evidence  that  Jefus 

was  the  Chrift,  that  he  knew  ail  men,  and  need- 
ed not  that  anyfiould  teflify  of  man:  J  or  he 
knew  what  was  in  man:  for  in  this  appeared 
his  ability  to  govern  and  judge  the  world — • 
So  Adam  needed  not  to  be  told  what  was  the 
name  or  nature  of  any  creature;  for  at  one 
glance  be  could  difcover  it,  and  in  this  was 
manifefled  his  ability  to  (land  where  he  was  v 
placed  by  his  Maker,  in  the  image  of  God  at; 
the  head  of  the  creatiou. 


214  Divine  Theory. 

And  it  is  evident  that  the  divine  breath  or 
fpirit  given  to  Adam,  was  the  Spirit  of  (  hriil; 
for,  In  him  loas  life^  and  the  life  was  the  Light 
of  men. —  The  true  lights  which  lighteth  every 
man  that  cometh  into  the  world;  or,  the  illii- 
inination  which  didinguilhes  men  from  the 
irrational  creatures,  confiding  in  the  breath 
ofhfe  which  was  breathed  into  Adam,  is  thus 
to  be  traced  to  the  eternal  fource  of  the  di- 
vine word:  Accordingly  it  is  (aid,  Job  xxxii. 
8.  But  there  is  a  fpirit  in  man:  and  the  in-- 
Jpiration  of  the  Almighty  giveth  them  under' 
Jlanding, 

It  mufi,  however,  be  carefully  obfervcd, 
that  the  fpirit  of  knowledge  with  which  A- 
dam  was  animated  and  lightened,  was  not 
the  Spirit  of  Holinefs ;  it  vv^as  merely  the 
light  of  nature,  or  a  teaching  of  natural 
things:  the  felf-denial,  and  the  confolation 
< — the  teaching  to  know  the  Father  in  duty, 
and  to  abide  in  the  love  of  Chrift,  given  by 
the  Holy  Ghofl,  are  things  which  belong  to 
the  other  world,  and  conne6t  only  with  the 
humiliation  and  exaltation  of  Chrift.  Thefe 
are  the  humble  portions  of  the  poor  in  Spi- 
rit— the  tranfcendently  rich  legacies  of  babes ! 
Adam,  though  he  had  a  mind  that  could  un- 
ravel the  whole  fecret  of  nature,  and  com- 
mand the  fea,  the  air,  and  the  earth,  of  thcfe 
things  fiill  he  knew  nothing! 

The  knowledge  of  the  true  God  is  the  life 
of  rational  creatures;  this  is  the  only  proper 
idea  which  may  be  formed  of  a  living  Joul, 
or  of  rational  intelligent  life.  Of  this  know- 
.ledge  the  Lord  Jefus  Chrili  is  the  only  trea- 


"^  Man  in  the  Image  of  God.     215 

fury,  the  fole  medium,  the  beginning  and  the 

end. This  life  was  given  to  man,   being. 

Created  in  the  image  of  God,  and  by  the  divine 
Spirit  endowed  with  wifdom  and  knowledge^ 
he  became  a  living  foul. — But,  accordinir  to 
the  divine  theory,  in  the  knowledge  of  God 
there  exifts  a  great  diltinfiion,  viz.  Firrt,  the 
knowledge  of  ChriR  as  the  Beginning,  or  the 
truth  and  glory  of  God  unfolded  in  the  crea- 
tion ;  and.  Secondly,  the  knowledge  of  Chrifl: 
as  the  Servant  and  Son,  or  the  truth  and  glo- 
ry of  God  unfolded  in  the  work  of  redemp- 
tion and  in  the  kingdom  of  heaven ;  and  it 
will  be  underftood  that  the  knowledge  and 
life  of  Adam,  related  merely  to  the  beginning, 
or  to  this  firft  manifedation  of  God  in  the 
light  and  felicity  of  nature. 

The  happinefs  and  glory  of  Adam,  though 
infinitely  fhort  of  the  bleflednefs  of  the  faints 
in  the  kingdom  of  heaven,  was,  neverthelefs, 
truly  the  enjoyment  of  God;  and  when  the 
immenfity  of  the  works  of  creation  are  con- 
fidered,  and  how  perfeQ:  and  harmonious 
were  all  things  in  their  original  flatc,  and 
that  the  whole  fyftem  was  full  of  God;  and 
alfo,  how  man  was  capacitated  to  look  into 
and  furvey  every  part  of  the  wonderful  ttruc- 
turCj  and  was,  as  it  were,  filled  with  the  light 
and  glory  of  the  whole;  I  fay,  when  thefe 
things  are  confidered,  it  is  readily  perceived, 
that  his  enjoyment  was  inconceivably  great, 
and  that  the  Iburce  of  the  happinefs  of  man, 
in  his  innocency,  was  boundlefs. 

Moreover,  it  will  from  hence  be  diflin- 
{uilbed,  that  the  life  of  Adam,  though  it  con- 


!2i6  DiviKE  Theory. 

fifted  in  the  knowledge  and  enjoyment  of  the^ 
ever  blelFed  God,  was  not  however  eternal 
life;  but,  in  its  nature,  was  different  from 
that  unfpeakabk gift  which,  through  grace,  is 
beflowed  upon  believers ;  which  truth,  it  has 
been  thought,  was  intimated  by  the  circum- 
llance  of  this  life  of  man  being  breathed  in* 
to  his  noflrils.  'The  eternal  life  is  clearly  de- 
fined in  the  fcriptures  to  confiflin  that  com- 
mandment of  the  Father  which  fent  his  Son 
Jefus  Chrifl  into  the  world,  including  the  re- 
ward of  his  fil  ial  obedience.  This  is  life  eternal^ 
that  they  might  knoio  thee  the  only  true  God^ 
and  jefiis  Chrijl  whom  thou  hajlfent:  and  this 
knowledge  certainly  Adara  did  not  poffefs. 

But,  being  united  to  God  by  that  divine 
medium  of  light  and  knowledge,  which  is  the 
breath  of  life  ^  man  became  a  living  foul,  en- 
joying the  glory  and  felicity  of  his  Maker^ 
and  thereby  illuflrating  the  excellency  and 
bleiTednefs  of  the  Lord  Chrifl;  and  alfo  the 
divine  benevolence  in  the  appointment  of 
him  to  be  the  head  of  the  world,  and  in  thus 
raifing  up  his  creatures  to  a  communion  with 
hira  in  his  glory. 


Se£lion  5.  The  Sabbath. 
The  Ordinance  of  the  Sabbath  refpeSs  the 
whole  doftrine  of  Chrifl;  it  embraces  amply 
the  threefold  gloj:y  of  the  Beginning,  the  Ser- 
vant, and  the  Son,  and  offers  the  moft  clear 
and  perfect  illuRiation  of  the  divine  theory. 


Sabbath,  217 

*riie  ApoRlc  fpeakingof  the  Sabbaths  enjoin- 
ed by  the  law,  fays,  they  areafliadoio  of  things 
to  come;  but  the  body  is  ofChriJt,  CoL  ii.  17. 
The  Sabbath  was  inftituted  by  the  Creator, 
tipon  his  finifhing  the  heavens  and  the  earth, 
and  all  the  hod  of  them,  afier  fix  days;  And 
on  the  f event h  day  God  ended  the  zoork  zohich  ht 
'had  made:  and  he  re  fled  on  the  feventh  day 
from  all  his  work  zdhich  he  had  made.  And  God 
blejfed  the  feventh  day,  andfanElified  it :  becaufe 
that  in  it  he  had  rejtcdfrom  all  his  loork,  which 
God  created  and  made. 

The  firji  Sabbath  refpeQed  merely  the  fin* 
ifhing  of  the  work  of  creation,  and  the  divine 
pleafure,  in  the  glory  of  his  eternal  purpofe, 
unfolded  in  the  v/orld  of  nature;  and  this 
reafon  only  was  then  affigned  for  the  fanfli- 
fication  of  the  feventh  day,  that  in  it  God  re/l- 
ed from  all  his  work.  But  as  this  work  of  cre- 
ation was  the  broad  foundation,  and  every 
way  exafl:  beginning  of  the  ^z/^/^jyof  Chri{t> 
we  muR  conceive  of  the  divine  mind  as  con- 
templating therein  the  whole  glorious  exhi- 
bition; and  that  this  was,  indeed,  the  holy- 
end  hXeSa^di  reft  of  God— the  perfect  day ,  which 
opened,  as  it  were,  upon  all  his  fini[hed  work* 

y\nd  though  no  mention  is  made  of  the 
obfervance  of  this  day  being  at  firfl:  enjoined 
lipon  men,  yet,  the  knowledge  of  its  being  fo 
fanftified  and  blefled  of  God,  w^as  a  fufficient 
reafon  for  its  being  regarded  as  an  holy  and 
bleffed  day;  and  there  are  fome  notices  of 
its  being  obferved,  in  thedivifions  of  time  by 
feven  days,  before  the  giving  of  the  law,  fuch 
AS  the  following:  The  Lord f aid  unto  Noah, 

£  e 


il'S  DlVTNE  The'ory. 

Come  thou  and  all  thy  houfe  into  the  ark :  For 
yet  feven  days,  and  I  toiU  cavfe  it  to  rain  up^- 
on  the  earth.  Gen.  vu.—Alfo  Noah fent  forth 
a  dove  from  him,  to  fee  if  the  zoaters  were  a- 
hated  from  off  the  face  of  the  ground.  But  the 
dove  found  no  rejlfor  thefole  of  her  foot.  And 
he  fayed  yet  other  leven  days,  and  again  he 
fent  forth  the  dove  out  of  the  ark.  And  the  dove 
came  in  to  him  in  the  evening,  and  lo,  in  her 
mouth  was  an  olive  leaf  plucked  off:  fo  Noah 
knew  that  the  waters  were  abated  from  off  the 
earth.  And  he  fayed  yet  other  feven  days,  arid 
fait  forth  the  dove,  which  returned  no}  again 
unto  him  anymore,  chap  viii. — Jofepli  made 
a  mourning  for  his  father  in  the  borders  of 
C^naanfeven  days..  There  is  alfo  the  mention 
of  weeks  before  the  law;  and  fome  have  fup- 
pofed  there  was  a  reference  to  the  Sabbath  in 
the  account  of  the  offerings  ofCain  and  Abel, 
which  are,  faid  to  have  b^en  made  at  the  end 
of  days.  Many  events  took  place  in  this  dif- 
penfation  of  time,  which  clearly  pointed  ta 
a  Sabbath,  and-  to  a  Sabbath  of  Sabbaths; 
fuch  as  the  clean  beads  and  fowls  going  into- 
the  ark  by  fevens,  the  terms  of  Jacob's  fervi- 
ces  in  Syria,  and  the  feveu  pientifui  years^. 
and  the  leven  years  of  famine  in  Egypt. 

The  Jcwifti  Sabbath  refpefted,  not  only  the 
Snilhing  of  the  .work  of  creation,  but  a  Ho  the 
linifhing  of  the  fervice>v/ork  of  the  law,  and' 
the  releafe  of  God's  people  from  the  bondage 
of  a  fervice  ilate;  and,  therefore,  in  addition 
to  the  reafon  of  God'i>  having  relied  from 
liis  works  of  creation,  which  is  introduced- 
mtathefburrh  commandment,  tliis  is  alfoex-- 


ABBATH.  tn§ 

Iprefsly  given,  Keep  ihefabbath  day  tofanclify 
tt,  as  the  Lord,  thy  God  hath  commanded  thee. 
And  reviember  that  thou  wsjl  a  fervant  m  E* 
gypt,  and.  that  the  Lord  thy  God  'brougH  thee 
out  thence,  through  a  -mighty  hand,  and  by  a, 
Jlrctch'd  out  arm:  therefore  the  Lord  thy  God 
commanded  thee  to  keep  the  fabbaih  day. 

The  fervice  of  Ifrael  in  Egypt  is  often  ufed 
as  a  reprefentatFon  of  the  fervice- work  under 
the  bondage  of  the  law ;  as  alfo,  their  deliver- 
ance from  that  bondage  is  ufed  to  reprefent 
the  great  redemption  from  fin  and  wrath,  by 
eur  Lord  Jefus  Chrift.  The  works  of  the  law 
are  properly  called  our  oxon  works,  as  the 
jighteoufnefs  of  the  law  is  fitly  ftyled  ourozon 
rigliteoufncfs ;  for  the  deeds  of  the  law  which 
compole  this  righteoufnefs,  naturally  belong 
to  the  (late  of  creatures,  and  are  indifpenla- 
.b!y  requifite  in  the  fubjeSs  of  moral  govern- 
ment; and,  therefore,  the  Apofile  to  the  He- 
brews, fpeaking  of  the  emancipation  of  be- 
lievers from  the  fervice-work  of  the  law,  fays^ 
He  that  IS  entered  into  his  rejt,  he  alfo  hath 
ceafcd/romhis  own  works,  as  God  did  from 
bis. 

The  Chriflian  Sabbath,  together  with  botk 
the  forenamed  things,  refpetls  alfo  the  ac- 
complifhment  of  the  Church's  warfare,  and 
cl'jfe  of  the  militant  Hate,  by  a  final  viciory 
over  Sin  and  Death  and  all  the  powers  of 
Earth  and  Hell. '  This  gofpel  red  is  the  per- 
fciiday,  the  Sabbath  of  Sabbaths;  concern- 
ing whu:h  it  is  laid  in  Ifaiah.;  Yet  a  very  little 
-U'hile,  and  the  indignalionfkati  ceafc,  and  mine 
opiger  in  ihcir  dcjirii^iion,    HeJhaUfviite  the 


$2o  Divine  Theory. 

earth  -with  the  rod  of  his  mouthy  and  with  the- 
breath  of  his  lips  p^ all  he  Jlay  the  ivicked.  And 
in  that  day  there  jhall  be  a  root  of  JeJJ'e,  which 
Jhallftand  for  an  enfgn  of  the  people ;  to  itjJoall 
the  Gentiles feek,  and  lis  reiU  or  fabbath y7j^/( 
i?e  glorious. 

In  the  fourth  chapter  of  Hebrews,  the  troth 
of  the  Sabbath  is  eftablKhed  and  illullrated 
in  thefe  three  diftinft  relations ;  once  by  a  re- 
ference to  the  reft  which  fucceeded  the  work 
of  creation ;  again,  by  the  proniife  which  was 
made  to  the  people  going  out  of  Egypt;  and 
again  by  the  tribes  of  Ifrael  fitting  down  in 
Canaan,  at  the  conclufion  of  the  wars  of 
Jodiua;  all  which  Sabbaths,  it  is  fhewn,  were 
clearly  fignificant  of  another  dajy  and  look- 
ed forward,  and  pointed  to  a  future  reft.  See 
ver,  4.  For  he  Jpake  in  a  certain  place  (J  the 
f event h  day  on  this  wife^  and  God  did  rejl  on 
the  feventh  day  from  all  his  works:  and  ver.  5. 
A  gain  y  If  they  ji.  all  enter  into  f?iy  rcjl ;  which 
manner  of  expreftion  implies  that  the  reft  was 
future.  And  7th  and  8th  verfes.  Again  he  li- 
mit eth  a  certain  day,  faying  in  David,  To-day 
if  ye  will  hear  lis  voice,  harden  not  your  hearts. 
For  f  Jefus  had  given  them  rejl^  ihen  would  he 
net  afterward  have  fpoken  of  a'noiher  day. 

There  rejnaineth  tlierefore  a  refi  to  the  peo- 
ple of  God,  And  though  the  obfervance  of  the 
Chriflian  Sabbath  be  not  exprefsly  enjoined^ 
as  were  ail  things  under  the  law ;  for  it  was  a- 
greeable  to  the  nature  of  that  difpenfation, 
M'hich  was  the  fervant  ilate,  that  all  things 
fhould  be  laid  down  by  precept,  and  by  line; 
yet  there  is  no  room  to  doubt  of  the  obliga- 


Sabbath.  221 

tion  upon  us  to  remember  and  keep  holy  the 
Sabbath  Day ;  for  each  reafoa  which  was  giv- 
en in  the  law,  remains  to  us  in  full  force; 
and  a  new  one  is  alfo  added,  which  is  the 
greaieft  and  moft  binding  of  all,  viz,  the  tri- 
umph of  our  Lord  Jefus  Chrift  over  all  his 
and  our  enemies,  by  his  refurretlion  from 
the  dead.  If  an  obligation  to  obftrve  the  fe- 
venth  day  might  have  been  inferred  with  fuf- 
ficient  clearnefs,  from  God's  refting  from  his 
works,  and  his  bleffing  and  fantiifying  that 
day,  our  obligation  to  obferve  weekly  the 
day  of  the  refurrcftion  of  Chrift,  which  more 
than  probable  w^as  the  fame  day,  and  is  pro- 
perly called  the  Lord's  Day,  may  be  inferred 
with  double  evidence. 

The  fcripture  chronologies,  and  the  bell:  af- 
tronomical  calculations,  together  wiih  a  great 
variety  of  circumdances  relative  to  the  feventh 
day,  have  combined  to  raife  a  Hrong  fuppo- 
fition,  that  the  Jewifh  Sabbath  was  not  the 
feventh  day  from  the  beginning  of  the  crea- 
tion.— If  not  a  full  demondration,  evidence 
very  fatisfaftorily  has  been  fhewn,  that  the 
Jewifh  Sabbath  w^as  put  back  one  day,  and, 
confequently,  that  the  Chriflian  Sabbath  is 
that  feventh  day  which,  from  the  beginning, 
WdiS  bleJ/cddiwA hallowed,  [_See Bedford's ^Sct?/)- 
titre  Chronology,  demonjii aied  by  ajlronomical 
calculations,  \ 

As  the  Sabbath,  in  thefe  feveral  difpenfa- 
tions,  has  had  certain  dilHncl  relations,  being 
connected  more  or  lefs  immediately  wiih  the 
unfolding  of  the  divine  will,  as  m  the  Be- 
ginning, in  the  Servant,  or  in  the  Son;  and, 


222  Divine  Theory. 

therefore,  has  diftinfl  reafons  annexed  to  it,, 
Hnfwerable  to  the  nature  of  thefe  feveral  ex- 
hibitions; like  other  inftituted  ordinances, 
and  figns,  and  emblems  of  divine  truth,  it 
may,  in  certain  rcfpefts,  be  changed  and  al- 
tered;  we  fhould,  therefore,  confider  the  a- 
greement  between  the  fign  and  what  at  differ- 
ent times  is  particularly  fignified,  and  look 
to  thefe  feveral  relations  and  reafons  of  the 
inilitution  of  the  Sabbath,  to  govern  our 
views  refpecting  the  time  to  be  obferve-d,  and 
the  manner  of  obfervance. 

The  queftion  when  the  Sabbath  does  he- 
gin,  whether  at  fundown  or  at  midnight^ 
has'arifcn  -chiefly  from  the  fame  fource  with 
numerous  other  difputes,  which  is  that  of 
blending  fubjeSs  belonging  to  th^  law  with 
thofe  which  belong,  diltin6Hy,  to  the  gofpei. 
I'hat  the  Jewilh  Sabbath  began  at  iun. 
down,  or  at  fix  ocloc^^,  P,  M,  is  clearly  as- 
certained, both  by  their  law  and  their  prac- 
tice. They  were  exprefsly  reqiiired  to  cele- 
brate their  Sabbath /r^^m  even  unto  even.  Lev, 
xxiii.  32.  And  their  bringing  their  fick  to 
Chrilf,  to  be  healed,  when  ihe.fun  did  fet, 
Mark  i.  32.  whilil  they  fuppafed  it  was  for- 
bidden on  the  Sabbath,  fhews  that  they  be- 
gan and  ended  their  day  at  the  going  down 
of  the  iuw,  and  the  jews  do  fo  practice  to 
this  time. 

This  ir.ditntion  and  praflice  accorded,  ia 
time,  with  the  particular  relation  and  reafon 
of  the  Jevviih  Sabbath,  which,  as  has  been 
(hewn,  was  their  ceafing  from  their  labours, 
under  ihe  Egyptian  bondage;  and  this  as  a 


Sabbath,  22^ 

type  of  the  great  emancipation  of  the  peo- 
ple of  God  from  the  fervice-work  of  the 
law;  for  it  is  evident,  they  ended  their  fer- 
vice  to  the  Egyptians  at  eveny  when  they 
retired  to  their  houfes,  and  (hut  themfelvej^ 
within  doors,  to  keep  the  paffover.  And  the 
fervice-work  of  the  law  was  alfohniflhed  at  the 
eventide,  when  the  bond  itfelf  was  cancelled, 
being  nailed  to  the  crofs  by  the  death  of 
Chrilt,  which  took  place  after  three  o'clock, 
P.  M.  which  was  the  time  ot  the  offering  o£ 
the  evening  facrifice,  and  the  time  when  tha 
pafcal  lam^  was  killed.  It  was  at  this  lime 
of  the  day,  that  the  angel  Gabriel  delivered 
to  Daniel  the  glorious  preditlion  of  the  fe- 
venty  weeks,  Chrift  our  pafsover,  was  fa- 
crificed  for  us,  and  offered  himfclf  a  fweet- 
fmelling  favour  to  God,  in  th-e  cool  of  the 
day,  and  in  the  evening  of  the  world. 

But  though  there  be  evidence,  that  the 
Jewilli  Sabbath  commenced  m  the  evening;, 
and  ihould  it  be  aUb  admitted,  that  the  firlh 
fabbath  began  at  the  evening — that  this  is  the 
natural  order  of  time — and  that  the  evening 
or  night  has  preceded  tlie  day  in  the  ufual 
reckoning  of  terre — all  this  will  not  deter- 
mine the  q.ueflion  refpeding  the  Chriiiian 
Sabbath;  for  this  has  diftinE  relations;  and 
if  the  reafon  of  the  refurreftion  of  Chriii  ha.^ 
changed  the  day,  it  may  be  fuppofed  fuifici- 
cnt  alfo  to  alter  the  time  of  its  beginning  and 
ending;  and,  indeed,  the  Jewiih  Sabbath,  c&e. 
conforming  in  time  to  its  great  reafon,  and 
commencing  when  the  work  to  which  it  re- 
.kced  was  done,  inUcadof  its  being  a^n  ^rgu- 


£24  DiviN£  Theory. 

ment  againfl:  the  beginning  of  the  Chrifliart 
Sabbath  at  the  time  of  the  refurreftion,  when 
the  glorious  viftory  was  completed,  it  is 
really  an  argument  in  its  favour;  for  cer- 
tainly, the  great  renfon  of  our  Sabbath,  the 
refurretlion  of  our  Lord,  which  is  the  evi-»> 
dence  and  earned  of  therefurre61ion  of  the 
juft,  is  one  as  weighty  and  commanding  as 
thofe  which  diflinguidied  the  Jewifh  Sabbath, 
or  that  which  from  the  beginning  rendered 
the  feventh  day  memorable  and  facred. 

Every  circumflance  related  by  the  Evan- 
gelifts,  concerning  the  refurreftion  of  Chrift, 
lead  us  to  underRand,  that  it  was  in  the  dead 
of  the  night,   at   lead  pad  the   middle,  and 
drawing  towards  the  morning  w^atch  ; — tho* 
the  fervice  of  Ifrael  in  Egypt  was  finifhed  in 
the  evening,  yet  it  was  not  until  midnight 
that  the   deftroying  angel   went  forth,  and 
dealt  the  blow,  which  made  their  enemies 
exclaim,  we  be  all  dead  men.     It  was  in  the 
morning,  though,  it  feems,  before   the  cur* 
tains  of  the  night  were  withdrawn,  that  they 
erefted  the  dandard  of  Jehovah,  aflembled 
together,  and  began  to  move  forward  in  tri- 
umph. When  our  hoxA  had  overcome  thejliarp^ 
nefs  of  deatli^  upon  the  crofs,  he  undoubted- 
ly became  the  affailant^  entered  the  domini* 
ens'  of  him  who  had  the  power  of  death,  pur- 
fued  and  approached  the  foe  in  his  own  dark 
citadel;  and  it  may  be  readily  apprehended, 
that  the  earthquake,  accompanying  the  re- 
furrcclion,  was  from  the  (hock  of  that  deadly 

*  This  very  exprcflive   phrafe  was   tsken  from  an   ancient 

Chrilli.ia  hymn. 


Sabbath.  225 

blow  given  ^o  the  head  of  the  ferpent,  by  all 
the  im'^nortal  ftrength  with  which  our  Lord 
rofe  from  the  dead.  Like  v>arnpfon,  when 
he  arofe  at  midnight  and  went  out  of  Gaza, 
carrying  away  the  doors  of  the  gate  of  the 
city,  and  the  two  polls  and  the  bar,  fo  the 
Lord  of  Glory  arofe,  and  burfl:  afunder  the 
bars  of  death,  and  led  captivity  captive. 

The  attei^ipt  made  by  Dr.  Hopkins,  to 
ftiewthat  "  it  is  as  probable, and  perhaps  more 
*•'  fo,"  that  the  refurretlion  of  Chriit  was  irx 
the  evening,  foon  dihcx  funfetting^  as  at  the 
time  ufuatly  taken,  can  never  fucceed. — • 
There  is  not  a  fingle  circumitancc  in  the 
hidory  of  the  whole  fcene,  which  does  in  the 
leait  favour  fuch  a  conjedure.  And  in  re- 
ply to  his  query,  '"  Is  it  not  prefumption, 
•*'  and  wiil-worihip,  to  begin  the  Sabbath  at 
*^  any  other  time  of  the  day''  than  fundown? 
It  may  be  faid,  let  no  man  judge  us  in  refpeft 
of  the  new-vioon-,  or  of  the  Jezoijh  Sabbath 
days,  which  were  indeed  a  fhadow  of  good 
things  to  come,  but  the  fubflance  is  of  Chriit, 

With  this  great  reafon  of  the  Chrifliaii 
Sabbath  in  view,  to  fuch  as  acknowledge  the 
refurreftion  of  Chrift  to  be  a  fufficient  ground 
for  the  change  of  the  Sabbaih,  from  the  fe- 
venth  to  the  firfl  day  of  the  week,  there  is 
one  paffage  v/hich,  alone,  may  be  thought 
decifive  of  the  prefcnt  queflion,  and  places 
it  beyond  all  controverfy,  that  the  evening 
following  the  firlt  day  of  the  week,  in  rela- 
tion to  our  Sabbath,  is  to  be  coniidered  as 
the  evening  of  that  day — ihe  text  in  view  is 
John  XX.  19.  Then  the  fame  dtiy  at  evenings 

F  f 


2l6  Divine  Theory. 

being  thejirji  day  of  the  week,  when  the  doors 
were  Jliut,  where  the  difciples  were  ajfembled 
for  fear  of  the  Jews,  came  Jcfus  and  food  in 
the  midjl,  and  [aid  unto  them,  peace  be  unta 
ycu.  According  to  the  view  of  thofe  who 
begin  the  Sabbath  at  funfet,  the  time  here 
jiotedj  which  was  the  evening  fucceeding  the 
fird  day  of  the  week,  ought  to  have  been 
called  the  next  day  at  evening,  being  the 
ftcond  day  of  the  week.  This  interview  of 
our  blefled  Lord  with  his  difciples,  muft 
have  been  at  a  late  hour,  long  after  fundown; 
for  that  fame  evening  he  had  turned  in,  as 
a  traveller  for  the  night,  with  two  of  his  dis- 
cipies  at  Emmaus,  feven  or  eight  nailes  difl- 
ant  from  Jerufalem;  and,  at  fupper,  was 
known  unto  them  in  breaking  of  bread,  and 
immediately  difappeared;  when  thefe  two 
difciples  rofe  up,  and  came  to  the  city,  and 
found  their  brethren  and  rehearfed  to  them 
this  event,  before  the  interview  took  place 
here  mentioned  by  John ;  which  is  faid  to  be 
on  the  evening  of  the  fame  day  with  his  re- 
furreftion,  being  the  firft  day  of  the  week. 

Many  circumliances  might  be  given  from 
the  New  Teftament,  greatly  corroborating 
this  evidence;  but  as  this,  together  with  the 
relation  of  our  Sabbath  to  the  refurreiiion,; 
which  wehave  confidered,  has  been  thought;? 
fufficilj^^R^etefwri'ne  the  queftion  in  favour 
of  itsi^mroencing  in  the  morning,  and  has 
uniformly  governed  the  pra6tice  of  the  Chfi- 
flian  Church  down  to  the  prefent  time,  ex- 
cepting a  very  modern  and  fmall  fe6l,  it  is 
deemed  unneccflary  to  enlarge.     The  con- 


Sabbath.  2?7 

cern  which  fome  have  exprefTed,  that  unlcfs 
we  begin  the  Sabbath  at  Ibndown,  v/e  may 
not  certainly  know  of  its  beginning,  may  be 
fafely  waved;  for  the  herald  trumpet  will  be 
waking  loud.  Doubt  it  not !  We  fhall  all 
hear  the  midnight  cry.*  I  have  here  parti- 
cularly noticed  Dr.  Hopkins,  becaufe  he 
was,  perhaps,  the  firft  who  introduced,  in  fo 
formal  a  manner,  the  obfervance  of  Saturday 
evening,  or  the  evening  preceding  the  Sab- 
bath, as  an  article  of  Chriftian  praftice. 

The  Hebrews  obferved  a  week  of  days, 
and  a  week  of  weeks,  and  a  week  of  years, 
and  a  week  of  feven  times  feven  years.  Re- 
markable events  alfo,  refpe6ting  the  king- 
dom of  Chrift,  arc  noticed  to  take  place  m 
the  feventh  generation.  Thus  Enoch,  who 
firfl  prophefied  of  the  coming  of  the  Lord 
with  ten  thoiifand  of  kis  faints  io  exGcutcjudg^ 
ment  upon  the  ungodly,  was  ih^  feventh  from 
Adam; — Eber,  who  gave  the  name  to  the 
holy  people,  was  ih^  feventh  from  Enoch; 
•— Ifaac^'fs^^ho  was  devoted  upon  the  altar, 
w^as  the  feventh  from  Eber.  And  from  A- 
braham,  who  was,  as  it  were,  the  father  of  a 
new  world,,  in  the fevmth  generation,  his  feed 
went  out  of  Egypt ; — and  tkere  were  agam 
feven  generations  to  David.  Matthew  com- 
puted the  time  from  David  to  the  captivity 
into  Babylon,  to  be  fourteen  generations ;  and 
again  fourteen  generations,  after  the  captivity 
to  Chrill,  A  computation  by  fevens,feventies, 


*  The  commencing  and  ending  of  the  Jevvilh  Sabbath,  wai 
aotiijed  by  the  ugnal  oi"  blowing  a  trumpet. 


2?^  Divine  Theory. 

&c.  appears  to  govern  the  annals  of  the  holy 
people;  as  that  of  fixes,  tens,  &c.  does  the 
times  of  the  Gentiles.  And  the  perfuafion  has 
long  exifted,  even  before  the  Chriflian  era, 
that  the  feventh  thoufand  years  of  the  world, 
were  dedined  tobe  theperfetl  day,  the  jubilee, 
and  the  great  fabbatical  year  of  the  creation. 
But  though  this  be  the  divine  counfel,  the 
approach  of  the  great  day  cannot  from  hence 
be  precifely  known  ;  for  fuch   is  the  (late  of 
all  ancient  chronologies,  that  it  cannot,  with 
certainty,  be  determined  how  long  the  world 
has  already  exiRed. — The  Septuagint  Bible, 
which  appears  to  have  been  ufcd  generally 
by  the  writers  of  the  New  Tefiament,  greatly 
exceeds,  in  its  numbers,   the  common  com- 
putations; infomuch,   that   they  could  not, 
with   judgment,  be  generally  followed. —  In 
fome  mflances,   however,  circumftances  af- 
ford the   flronger  probability  in  favor  of  its 
enlarged  periods.  Jofephus,  whofe  means  of 
information  refpetting  ancient  chronology, 
greatly   exceeded  what   any  man   can  now 
have,  and  whofe  induflry  and  integrity,  as  a 
hiftorian,  cannot  be  doubted,  favs,  that ''  from 
**  the  generation  of  Adam  until  the  deflruc^ 
*'  tion  of  the  firft  temple,   there  were  three 
"  thoufand  five  hundred  and  thirteen  years, 
*' fix  months,  and  ten  days;"  and   he   alfo 
computed  the  time  from   this   event  to   the 
birth  of  Chriil  to   be  fix  hundred  and  thir- 
ty years.   According  to  wdiich  numbers,  we 
are  now  confiderablv  advanced  upon  the  lafl 
century  of  the  fix  thoufand  years. — Dating 
the  de!lru6tionof  Jerufalem/by  the  Romans^ 


Sabbath.  229 

Jofephus  fets  down  the  time  fo  as  to  make 
the  birth  of  Chrifl  a.  m.  4145,  i.  e.  fuppoi- 
ing  this  deflruflion  to  be  a.  d.  70. 

That  Jofephus  was  accurate  in  the  lafl:  pe. 
riod  is  clear  from  the  prophecy  in  Daniel  of 
feventy  weeks;  one  week  and  half  a  week, 
fucceeding  the  end  of  the  captivity  to  the  death 
of  Chrifl;  half  a  week,  thirty  five  years,  was 
the  time  from  the  birth  of  our  Saviom'  to  his 
death ;  feventy  years  elapfed  from  this  vifion 
to  the  time  Ezra  was  commilfioned  by  Ar- 
taxerxes;  and  the  remaining  time  was  juil  fe- 
ven  fevennes.  Add  to  thefe  the  feventy  years 
of  the  cap- ivity,  and  the  time  agrees  precife- 
ly  with  Jofephus,  viz.  fix  hundred  and  thirty 
years  from  the  deflrutiion  of  the  firfl:  temple 
to  the  birth  of  ChriR.  And  Matthev/  divid- 
ing the  number  of  the  generations  from  Da- 
vid to  Chritt  equally,  at  the  time  of  the  cap- 
tivity, favors  much  the  enlarged  numbers  giv- 
en by  Jofephus  to  this  firit  period,  'which 
make  the  two  periods  m.ore  equal.  And  al- 
fo,  the  Apoftle  to  the  Galatians,  having  quo- 
ted the  promife  made  to  Abraham  when  he 
left  Haran,  at  which  time  he  was  (eventy-five 
years  old,  and  then  faying,  that  this  covenant 
of  promife  w^as  made  four  hundred  and  thvr- 
ty  years  be; ore  tlugivincr  oj  the  lazo,\s/h\c\\  e::- 
aftly  agrees  with, Jofephus,  greatly  Rrength- 
ens  this  part  of  his  chronology ;  indeed  there 
feems  to  be  no  room  to  doubt  of  Jofephus 
being  right  as  to  this  period. 

Thefe  obfervations,  however,  are  not  made 
to  fix  an  era,  but  to  fhev/  rather  that  the  age 
of  the  world  cannot  now,  with  certainty  be 


2^o  Divine  Theory, 

determined,  and  the  greater  probability  ex- 
ifts  that  the  common  computation  is  fome- 
what  fhort  of  the  true  time.  They  who  follow 
the  direftions  of  their  Lord,  and  are  watchful 
concerning  his  appearing,  may  come  to  an 
jnftruftive  knowledge  of  the  approach  of  this 
ixioft  folemn  event,  upon  much  furer  grounds 
than  the  beft  calculations  of  the  age  of  the 
world ;  even  were  it  certain  that  the  great 
Sabbath  would  commence  exaftly  with  the 
feven  thoufand  years. 

In  the  firfl  world,  one  day  in  feven  was  ho- 
ly;  and  the  holinefs  of  God,  the  truth  of  the 
eternal  confecration,  w^as  there  fignified  by  a 
few  other  articles,  particularly,  that  com- 
mandment of  the  Lord  God,  which  interdic- 
ted the  tree  of  knowledge  to  be  uftd  or  even 
to  be  touched;  and  this  was  enough  to  fo- 
lemnize  the  creation. — But,  what!  O  what 
will  be  the  purity  and  folemnity  of  the  com- 
ing world!  there,  every  day  will  be  holy;  it 
will  be  all  one  Sabbath ;  every  article  in  that 
world  will  bear  the  (lamp  of  Mount  Zion, 
and  every  creature  be  clad  in  the  veflments 
of  the  Lord  s  retinue.  In  that  dayjhall  there 
he  upon  the  bells  of  the  horfes,  m  o  l  i  n  e  s  s  u  n  • 
TO  THE  LORD:  aud  the pots  in  the  Lord's 
haufe Jhall  be  like  the  boxols  before  the  altar. -^ 
And  m  that  day  there  fiall  be  no  more  the  Ca^ 
naanite  in  the  houfe  of  the  Lord  of  Hojls. 


Man  CROWNED  WITH  Glory,  &c.   23I' 


Seftion  6.     Man  crowned  with  Glory  and 
Honor. 

As  Chrifl  is  called  the  Image  of  God  on 
account  of  the  expreffion  of  the  divine  will 
in  him,  one  part  of  which  is  expreffed  in  his 
being  fet  up  in  the  glory  of  the  eternal  Ma- 
jefty ;  fo,  according  to  the  ftate  of  Chrift,  man 
being  made  in  the  image  of  God,  he  was 
crowned  with  glory  and  honor. 

All  rational  union  in  the  fcriptures  is  con- 
lidcred  as  covenant  union  more  or  lefs  ex- 
plicit; and  the  principle  of  covenant  union 
between  men  and  Chrifl  being  uniformly  the 
fame  as  that  of  a  fellowfhip,  partnerfhip,  or 
marriage,  which  places  the  parties,  as  to  in- 
terefls,  upon  an  equality;  confequently,  the 
union  of  Adam  with  Chrift,  as  Lord  of  Cre- 
ation, which  is  properly  called  the  covenant 
of  life,  rpade  man  the  lord  of  the  creation; 
the  fame  as  the  union  with  the  Lord  our  righ- 
teoufnefs,  called  the  covenant  of  grace,  en- 
titles- believers  to  all  the  immunities  of  the 
holy  city,  new  Jerufalem,  and  makes  the 
chnrch  the  Lor d  our  righteoiifnefs,  Jer.  xxxiii* 
16.  and  by  which  union  all  the  faithful  have  a 
right  to  the  diitinguifliing  glories  of  the  Head, 
aiid  Lord  of  the  new  world,  fuch  as  the  re- 
farredion,  and  the  life ^  which,  in  its  nature,  is 
eternal;  divA  power,  as  lords,  to  triumph  o- 
Ver  death,  w[\Alive  and  reign  in  that  world 
in  which  he  liveth  and  reiq^neth  bv  his  owa 


232 


Divine  Theory. 


and  his  Father's  righteoufnefs,  in  the  execu- 
tion of  the  glorious  eternal  covenant. 

It  appears,  therefore,  that  the  exaltation, 
glory  and  honor  of  Adam  was  a  matter  of 
mere  bounty  beftowed  upon  him  in  the  con- 
ilitution  of  his  creation,  uniting  him  with  the 
all  glorious,  all-meritorious  Lord  of  Crea- 
tion, and  confided  no  more  in  any  inherent 
virtue  and  merit  of  his,  than  the  exaltation 
and  glory  of  the  redeemed  faints  in  the  king- 
dom of  God,  confiUs  in  any  holinef  and  me- 
rit of  theirs  ;  and  that  without  this  union  he 
could  not  have  enjoyed  the  honors  of  a  crown 
and  the  riches  of  a  dominion.  Thus  we  find 
that  all  glory  is  of  Chrilt ;  he  was,  and  is,  and 
is  to  come,  the  alone  fource  of  riches,  and 
honor,  and  glory,  and  bleffing. 

Had  man  been  created  in  a  form  anfwera- 
ble  to  the  other  creatures  of  God,  and  had 
he  been  placed  in  the  condition  of  a  fubje6l 
^merely,  and  made  a  fellow-fervant  with  the 
angels  under  the  dominion  of  the  Lord  of 
heaven  and  earth,  his  Rate  would  have  been 
natural;  his  formation  then,  together  with  the 
whole  franie  of  the  univerfe,  would  only  have 
mani felted  the  power,  fl^ill  and  benevolence 
of  the  Creator;  and  there  would  have  been 
nothing  in  the  human  nature  myflerious  and 
calculated  to  excite  wonder,  more  than  in 
the  nature  of  the  angels.  But  that  man,  yef- 
terday  the  dufl:  of  the  ground,  (hould  be  made 
in  the  image  of  God,  and  be  capacitated  for 
dominion  ;  that  he  lliould  be  clothed  with 
the  robes  of  majefly,  have  a  crown  fet  upon 
)iis  head,   aiid  be   placed   over  worlds!  this 


Man  CROWNED  WITH  Glory,  &c.  233 

has  been  a  wonder  from  the  beginning,  it  is 
novvr,  and  through  the  endlefs  ages  of  eterni- 
ty it  will  never  ceafe  to  be  a  wonder. 

This  is  the  wonderful  fubjeft  which  is  in- 
troduced with  fuch  pathos  and  folemnity  in 
the  eighth  Pfalm.  What  is  man,  that  thou  art 
mindful  of  him  ?  and  the  fan  of  man,  that  thou 
vijitejl  him?  For  thou  hajl  made  him  a  little 
lower  than  the  angels,  and  hajl  crowned  him 
with  g  'ory  and  honor.  Thou  madtjl  him  to 
have  dominion  over  the  works  of  thy  hands.; 
thou  hajl  put  all  things  under  his  feet :  AIL 
Jheep  and  oxen,yea^  and  the  beajls  of  the  field: 
The  fowl  of  the  air,  and  the  fijii  of  the  fea,  and 
xohatfoever  paffeth  through  the  paths  of  the  pas. 

This  indeed  is  a  deep  myftery,  a  hard  quef- 
tion;  but  it  is  opened  in  the  fame  Pfalm,  at 
leaft,  a  clue  appears  to  be  given  to  the  inte- 
reding  anfwer  in  the  words  of  the  fird  verfe,  ^ 
which  are  repeated  in  the  lafl:,  where  the  Ho-., 
ly  Ghoil  fignifies,  that  this  glory  and  honor 
of  Adam  arofe  from  his  being,  by  the  fove- 
reign  pleafure  of  his  Maker,  united  to  and  fet 
up  in  the  glory  of  Chrift ;  who  is  here  fpoken 
of,  as  in  many  other  places,  under  the  appel- 
lation of  the  Lord's  name,  from  whofe  merit 
and  excellency  all  this  honor  and  glory  was, 
and  is  llill  to  be  derived  to  man ;  to  whom, 
therefore,  our  whole  attention  is  called,  and 
all  muft  be  afcribed.  0  Lord  our  Lord,  how 
excellent  is  thy  name  in  all  the  earth! 


Gg 


23i  Divine  Theory, 


Seflion  7.     The  Covenant  xoith  Adam, 

The  divine  tranfaftion  of  the  explicit  co- 
venant with  Adam,  was  calculated  merely  to 
fhew  and  perfe6l  his  true  flate  by  creation. 
It  was  the  exprefs  declaration  of  the  truth  of 
his  exiftence  as  a  living  foul,  viz.  that  he  liv- 
ed in  union  with  the  Divine  Word,  on  that 
medium  his  life  abfolutely  depended;  and 
fhould  he  leave  that  for  any  other  fuppofed 
medium  of  knowledge  or  life,  death  muft  in- 
evitably enfue. — It  will  be  remembered,  that 
when  we  now  fpeak  of  an  union  of  Adam 
with  Chrid, the  view  refpe6is  merely  that  flate 
of  Chrift  which  is  unfolded  in  the  creation,  and 
the  life  here  intended,  is  that  which  he  thus 
received  by  the  breath  of  his  Creator. 

As  Chrifl:  was  fet  up  in  covenant  union 
with  the  Father,  and  was  the  Chrill  of  God, 
and  his  name,  glory  and  bleffedncfs  fubfifted 
in  the  truth  of  a  rational  and  divine  com- 
pa£l;  and  as  in  fuch  an  holy  relation  he  was 
the-image  of  God;  for  Ar' am,  therefore,  to 
be  the  figure  of  Chiid,  and  to  fland  up,  as  it 
were,  in  his  eflate  and  glory,  as  the  Beginning 
and  Lord  of  the  Creation,  and  fo  to  be  in 
the  image  of  God,  it  was  neceffary  that  he 
ihould  be  covenanted  with  him,  and  that  his 
life,  glory  and  bleffednefs,  by  virtue  of  a  co- 
venant union  with  his  Lord,  fhould  fubfilt 
in  the  fame  divine,  Ibcred  and  rational  way. 

Not  merely,  therefore,  as  man  was  to  be 


Covenant  with  Adam.        235 

treated  as  a  moral  agent,  but  in  order  toper- 
fed  his  (late,  as  being  made  in  the  all-glori- 
ous image  of  God,  it  was,  upon  this  ground, 
neceflary  that  he  fhould  be  put  on  trial. — 
This  pq/?t?.on,  confidently  with  that  exalted 
ftate  in  which  man  was  placed  by  being  af- 
fociated  with  Chrifl:;  in  which  covenant  re- 
lation he  was  deflined  to  hold  communion 
with  the  Lord  himfelf,  in  the  glory  of  the 
creation;  tliis,  I  fay,  could  not, in  the  nature 
of  things  be  avoided;  for  a  covenant  necef- 
farily  implies  an  obligation  of  faith  or  fideli- 
ty, and  covenant  fidelity  neceffarily  implies 
trial ;  fo  that  this  tranfaSion  v/ith  Adam,  re- 
Iblted  merely  from  the  glorious  and  mofl 
bountiful  conftitution  of  his  creation,  and 
was  neceflary  to  carry  that  conftitution  into 
full  effea. 

And  it  is  very  evident  that  the  moral  a- 
gency  of  Adam,  the  exercife  of  which  is  fo 
much  infifted  on  by  many,  in  explaining  this 
tranfa6lion,  was  itfdlj^  conflituted  in  this  co- 
venant ;  for,  what  idea  can  be  formed  of  mo- 
ral agency,  which  does  not  refpe61;  fome  co- 
venant or  law?  Had  man  been  placed  in  the 
fame  relation  with  the  angels,  their  law  vv^ould 
have  given  to  his  condition  the  (blemnity  of 
obligation ;  but  his  Hate  being  entirely  differ- 
ent irom  theirs,  this  divine  injun6tion  alone 
could  fb  form  his  mind,  and  make  him  flib- 
jecl  to  duty  and  accountable. 

We  find,  therelore,  thi>>  tranfaftion  very 
fimple,  and  merely  the  perfetting  of  the  ilate 
of  man  bv  creation,  and  the  manifeilation 
andexphcit  verbal  declaration  of  thai  won- 


2^6  Divine  Theory, 

derful  SindJ'ear/ul  circumftance  of  his  form- 
ation, viz.  that  he  was  made  in  tl.ie  image  of 
God,  and  enjoyed  his  Hfe  and  bleflednel's  by 
means  of  a  divine  medium,  and  fuch  a  ra- 
tional and  facred  union  with  the  Creator.  So 
llrangely  has  this  matter  been  mifundeiilood 
and  mifrepiefented !  and  the  dodrine  o{(  lirijl 
almoll  wholly  hid,  where  it  may  be  contem- 
plated in  this  light  of  a  covenant  tranfaflion, 
which  affords  one  of  the  clearelt  illuH  rations 
of  the  glorious  truth,  which  can  poihbly  be 
given,  •      * 


Seftion  8.     The  Tree  of  Life. 

In  many  paffages  of  fcripture,  as  the  Apof- 
tle  obferved  of  marriage,  the  knowledge  of 
Chrilt  is  to  be  regarded  as  a  great  myftery, 
and  cannot  be  obtained  but  by  deep  relearch, 
and  mod  diligently  comparing  fpiritual  things 
with  fpiritual ;  efpecialiy  thole  recording  the 
works  and  ways  of  God  previous  to  the  fall 
of  man,  in  vvdiich  the  truth  of  Ghrift  is  fo  con- 
cealed, that  his  inqu-iring  friends. have  there 
often  paffed  him  by  undifcovered ;  but  in  the 
article  of  the  tree  of  Lijc,  he  has  been  ever 
inoil  clearly  manii'eited. 

The  nrune  of  this  tree,  CA'preffive  of  its  na- 
ture, having  in  it  nothing  ambiguous,  as  had 
that  o{  the  knovdedgeof  good  aiid  evil;  it  be- 
ing preferred  by  tlie  v/ord  of  the  Lord,  and, 
its  iniluence  to  preierve  the  living Joul,  and 
alKfupporiing  power  upon  the  body,  doubt- 


Tree  of  Life,  237 

leHs  known  and  experienced,  raifing  it  whilft 
enjoyed  above  all  injury,  pain  and  difloiu- 
tion,  pointed  out  moit  fignificandy  the  true 
medium  ot  life;  and  it  was,  in  its  nature,  as 
clearly  a  fign  and  fymbol,  and  alio  nieans  to 
Adam,  of  his  living  naturally  by  Chrifl:,  as 
the  facrament  of  the  Lord's  Supper  is  to  us, 
of  our  living  by  him  fpiritually.  The  unbe- 
lief and  fiupidity  of  miilaking  the  one,  is  as 
great,  and  is  very  fimilar  to  that  of  miftalcing 
The  other. 

The  truth  of  Chrifl,  as'  has  been  fhewn, 
being  of  a  facramental  nature  ;-^ by  y^n^z- 
mental,  I  mean  relating  to  a  covenant  and 
oath; — God  has  been  pleafed  fiom  the  be- 
ginning, to  fet  this  eternal  truth  before  men, 
by  means  of  facraments,  or  facramental  figns 
and  emblems,  v/hich  Hand  as  vifible  witnelfes 
of  life  and  death,  the  bleffing  and  curling, 
according  to  the,  nature  of  the  covenant. — 
Such  were  the  two  trees  diRinguifhed  in  re- 
lation to  the  covenant  of  life,  in  the  paradile 
of  Eden;  luch  were  alfo  the  two  mountains 
Ebal  and  Gerizim  under  the  law,  and  fuch 
are  now  the  facraments  of  the  New  Teila- 
ment« — As  the  worthy  partaker  of  the  Holy 
Supper  feedeth  upon  the  bread oj life,  and  im- 
bibeth  the  quickening  [pint ;  but,  he  that 
eateth  and  drinketh  unworthily,  eateth  and 
dnnketh  condemnation  to  himfeU;  and  as  the 
blefling  went  forth  from  Gerizim  to  the  obe- 
dient With  authority  and  effetl,  and  the  wrath 
and  curfe  from  Ebal  took  hold  of  the  tranf- 

jreffor   with   power  and  cenain  execution ; 

o,  the  tree  of  life,  as  a  witnefs  that  man  re- 


I 


1238  Divine  Theory. 

maining  in  innocency  fhould  live,  was  inveR- 
ed  with  the  power  of  life,  as  alfo  the  other  tree 
was  invefled  with  the  power  of  death.  Thus 
Hian  was  placed  upon  trial,  with  both  life  and 
death  fet  before  him. 

This  bleffed  tree,  full  of  life  and  vigor,  was 
fuiTicient  alone  to  make  a  paradife;  as  the 
emblem  and  pledge  of  the  firll  covenant  con- 
stitution, which  was  a  covenant  of  life,  it  was 
a  provifion  all  fustaining  to  the  body;  and, 
as  the  vifible  memorial  of  the  truth  of  Christ, 
it  afforded  alfo  food  to  vivify  and  felicitate 
the  mind;  in  its  nature,  appearance  and  ufe, 
it  anfwered  exprefsly  to  this  firft  (tateof  (he 
creation,  and  to  (hew  forth  the  glorious  cha- 
rafler  of  Chrift  as  the  Beginning.  This  is 
fo  evident,  that  it  requires  no  iliuitration. 


Seftion  g.     Tree  of  knowledge  of  good  and 
evil. 

For  the  trial  of  Adam,  and  exercife  'of 
his  covenant  obligation  of  fidelity  to  Chrirt, 
as  his  ht^ad  and  Lord,  it  was  neccflary  that 
fome  object  (hould  be  prefented  before  him, 
that  might  be  fuppofed  a  medium  of  tr^'e 
happifying  knowledge.  This  was  done  in 
the  tree  of  the  knoioledge  of  good  and  evil. 

And  though,  for  the  fake  of  the  trial,  the 
fruit  of  this  tree  was  fet  before  man,  appa- 
rently ,i|r^/^<^/t??* /^«''^,  in  a  form  molt  enticing, 
and  to  be  defired  to  make  him  wife^  as,  in  ap- 


Tree  of  Knowledge,  &c.       239 

pearance,  fairly  promifing  the  ultimate  hap- 
pinefs  of  the  foul,  and  bearing  its  name,  yet 
man  was  not  tempted  and  deceived  by  his 
Creator;  whilit,  at  the  fame  time,  he  was 
plainly  informed,  by  the  word  of  the  Lord 
God,  what  the  nature  of  it  was,  and  what 
muft  immediately  follow  upon  his  attempt- 
ing to  obtain  from  hence,  notwithilanding  its 
good  and  defirable  appearance,  either  fup- 
port  and  delight  for  the  body,  or  improve- 
ment and  elevation  for  the  mind. 

He  was  exprefsly  admonilhed  concerning 
this  tree  and  its  fruit,  as  being  no  more  than 
the  appearance  of  good ;  and  in  the  name  it 
bore,  he  was  warned  of  its  dangerous  nature, 
in  that  it  prefented  two  oppofite  cafes;  fa 
that  being  regarded  accordmg  to  the  inter- 
difting  command  of  God,  it  was  to  him  ufe- 
ful  and  good,  as  thereby  he  would  have  the 
knowledge  of  obedience  and  duty,  which  is 
the  knowledge  of  Chrill;  but  in  the  other 
cafe,  it  was  evil,  as  by  eating  thereof,  he 
would  know  from  it  what  is  the  bitter  fruit 
of  tranfgreffion,  and  the  fatal  nature  of  difo- 
hedience. 

By  the  name  of  this  tree,  fufficiently  de- 
ciphered by  the  word  of  the  Lord  given  to 
him,  Adam  was  fully  apprized,  that  if  he 
gave  it  credit,  and,  againd  the  word  of  God, 
prcfumed  to  ufe  it  for  food,  or  in  any  way 
as  a  medium  of  fupport,  life  and  knowledge, 
he  would  know,  by  woful  experience,  that 
he  had  lo(l  good,  and,  not  abiding  in  the 
knowledge  of  Chrid,  that  he  had  conceived 
evil,  a  delufion  and  lie. 


240  Divine  Theory. 

Diftinfi,  therefore,  and  oppofite  in  its  na- 
ture, as  this  tree  was  from  the  tree  of  life, 
ftill,  as  it  fprang  up  necefikrily  in  the  garden 
of  God,  from  the  divine  and  moll  benificent 
operation,  which  caufed  there  to  grow  a  tree 
of  life,  its  exillence,  the  exifience  of  evil,  is 
neceffarily  comprized  in  the  argument  of  the 
divine  theory;  for,  without  fuch  means  of  a 
trial,  the  covenant  union,  and  the  duty,  fide- 
lity and  glory,  which  compofe  the  whole 
doftrine  of  Chrift,  could  have  never  been 
known,  and  man  could  no  more  have  had 
the  knowledge  of  good,  than  he  could  have 
had  the  knowledcre  of  evil. 

O  the  depth  and  the  height,  to  which  the 
mind  is  tranfported  by  the  knowledge  of 
Chrill!  On  high,  to  our  view,  it  garnifheth 
the  heavens,  and  openeih  the  gates  of  the 
Lord,  into  which  the  righteous  do  enter! 
and  in  th^ideep,  it  formeth  the  crooked  fer- 
pent,  the  dark  region  o^ dead  things^  and  them 
that  people  it! 


Seclidn  lo.     Conchijion  of  the  Chapter  on 
Cr.eation. 

To  give  a  full  illuflration  of  the  truth  of 
Chrift,  as  the  beginning  of  the  creation,  it 
would  belneccffary  to  trace  the  argument  of 
divine  wifdom  through  all  the  natural  world, 
and  offer  divine  effays  upon  all  trees.fram  the 
cedar  tree  that  is  in  Lebanon,  even  unto  the 
f^JJop  that  Jpringdh  out  of  the  zvall;  and  alfo 


Conclusion,  &c,  3141 

in  relation  to  this  doQrine,  to  fpeak  particu- 
larly of  beajls,  and  of  Jowl,  and  of  creeping 
things,  and  of  Jijkss,  We  are  aflured  this 
was  once  done ;  by  the  aid,  no  doubt,  of  this 
grand  clew  of  wifdom  and  knowledge,  that 
the  worlds  were  framed  by  the  word  oj  God, 

That  fuch  a  theory  of  Chrill  does  pervade 
the  creation,  and  is  legibly  infcribed  in  the 
bofom  of  Heaven,  and  on  every  objeti  be- 
longing to  the  earth  and  fea,  is  a  fa6t  which 
every  man  that  cometh  into  the  world  ap- 
pears, in  fome  degree,  confcious  of;  and 
which  ought, as  the  firft  ground  of  conviSlion, 
to  be  appealed  to  by  Chrift's  witnefTes  in  all 
the  world.  The  preacher  of  /A^  everiajhng 
^gofpel  will  proclaim  unto  them  that  dwell  on 
the  earth,  faying  toith  a  loud  voice,  fear  God 
and  give  glory  to  him,  for  the  hour  oJ  his 
judgment  is  come :  and  worfiip  him  that  viads 
heaven  and  earthy  and  the  fea ^  amlihe  foun* 
tains  of  water. 

But  all  that  we  have  JDropofcd,  was  an  it- 
iuftration  of  the  divine  theory  in  fuch  of  the 
leading  fafts  of  the  creation,  &c.  as  may  efla- 
blifh  the  principle,  unfetter  the  human  mind 
of  the  prejudices  of  falfe  principles  and  mis- 
taken facls,  and  give  it  boldnefs  in  exploring 
rational,  philofophical,  fcriptural  truth. — 
And  it  is  thought,  that  what  has  been  offer- 
ed, is  fufficient  to  eftabliQi  this  viev\^  of  the 
great  truth,  viz.  that  the  creation  once  exilt- 
ed  in  a  ftate  oF  glory  and  happinefs,  all  an- 
fwerable  to  the  iirit  (late  and  primitive  «rlory 
ofChrift, 

H  h 


CHAPTER  IIL 
OF      THE     APOSTACYc 


Seflion  i.     The  Fall  of  Angels. 

A  S  the  fcriptures  fo  clearly  reveal  the  truth 
of  the  heaven  and  the  earth  being  united 
to  Chrift  by  the  conflitution  of  creation  j 
and  all  worlds  being  framed  together  upon 
one  divine  foundation,  and  fo  particularly 
mention  the  angelic  worlds,  things  inviji- 
hie,  thrones,  and  dominions^  and  principali- 
tifs  and  powers,  as  beings//  originally  thus 
conftituted; — -they  alfo  reveal^  very  exprefs- 
ly,  that  the  fin  and  fall  of  the  apoftate  angels 
confifted  in  breaking  off  from  their  founda- 
tion, or  not  holding  to  their  divine  confti- 
tuted head.  The  angels  fell  by  finning  a- 
gainft  Chrift,  revealed  to  them  in  the  con-*^ 
Ititution  and  law  of  their  creation. 

Of  the  devil,  the  firft  rebel  and  feducer 
of  angels  and  men,  it  k  declared  that  he  was 
a  murderer  from  the  beginning.  John  viii.  44. 
By  this  expreffion,  compared  with  other 
fcriptures  m  agreement,  we  underftand  that 
his  fin,  and  fiift  attempt  to  feduce  others, 
refpetied  Chrift  as  the  Beginning,  the  Foun- 
dation and  Head  of  ihe  creation; — and  it  is 
immediately  added,  and  abode  not  in  the 
truth.  This  exprc  ffion  confirms  the  fenfe  of 
the  other — (  hnft  is  both  the  beginning  ^and 
the  truih.    1  he  divine  declaration,  ihat  the 


Fall  of  Angela,  24^ 

devil  'was  a  murderer  from  the  beginning,  and 
abode  not  in  the  truth,  is  a  very  exprefs  re- 
velation of  die  nature  ofihe  fin  of  the  devil 
and  his  angels. 

The  fame  thing  is  exprcfled,  in  much  the 
fame  manner,  1  John  iii.  8.  The  devil  Jinnetk 
from  the  beginning  -, — and  it  is  added  here^ 
For  this  pur f  of e  the  Son  of  God  was  manifeji- 
£d,  that  he  might  deflroy  the  works  of  the  devil* 
This  alfo  confirms  the  fentiment,  ihat  the 
works  of  the  devil  were  the  feducing  of  crea- 
tures from  Chrift ;  and  therefore  his  coming 
into  the  world,  and  recovering  loft  creatures 
to  himfelf,  deftroys  the  works   of  the  devil. 

But  we  have  a  paflkge  in  the  epiftle  of 
Jude,  verfe  5,  which,  though  in  the  fame 
ilyle  as  the  foregoing,  and  refpefts  the  reve- 
lation of  Chrifl  in  the  fame  remarkable  word^ 
the  beginning,  is  ftill  more  exprefs — The  an^ 
gels  that  kept  not  their  beginning!-^  This 
fentence  is  conftrnQed  in  the  fame  manner 
as  the  laft  fentence  in  the  preceding  verfe, 
'which  refpeds  the  people  of  ifrael  who  were 
deftroyed  in  the  wildernefs;— -and  not  holding 
their  beginning,  foundation,  and  head,  as  evi- 
dently expreffes  the  fin  of  the  angels,  as  not 
believing  expreffes  the  fin  of  the  people  who 
periihed  in  the  wildernefs.  The  angels  fell, 
i^fi  T»?r,^«vTaj  not  keeping  Christ  their  beginning: 
the  people  in  the  wildernefs  fell  \^y  -x^ivjc^y^v-^a^jiot 
Relieving  Chrifl  their  angel. 

The  devil,  in  thus  breakingoflTrom  Chrift 
^nd  feducing  others,  was  a  murderer; — he 


*44  Divine  Theory* 

deftroyed  himfelf  and  all  whom  he  drew  af- 
ter him; — and  inftead  of  continuing  the  iK 
luflrious  and  rational  being  he  once  was,  he 
is  now  ranked  with  the  brute  creation,  nam- 
ed and  defcribed  as  a  dreadful  beaji^  a  dragon, 
lion,  or  dog. 

The  change  of  the  charafler  of  this  angel, 
which  took  place  immediately  upon  his  fall, 
frdm  being  the  Son  of  the.  Morning,  to  that 
of  a  horrible  fiend; — and  the  change  of  his 
(condition,  from  being  free  in  the  habitation 
qf  light,  to  that  of  a  beaft  chained  in  dark- 
nefs,  will  illustrate  to  all  eternity  the  infinite 
worth  of  Christ,  and  fliew  the  abfolute  de- 
pendence of  all  the  excellence  and  felicity 
of  creatures  upon  him. 


Seflion  2.     The  Fall  of  Man. 

The  devil,  having  departed  from  the  be^ 
ginning,  and,  become  an  enemy  to  the  truths 
immediately  determined  upon  war,  if  by  any 
means  he  might  dethrone  his  fovereign,  and 
overthrow  his  kingdom;  and  as  man  was  af- 
fociated  with  the  Lord  Chriil,  and  flood  with 
him  in  the  interefl  and  on  the  party  of  the 
government,  his  ground pecame,  as  it  vv^ere, 
the  out  poft  or  frontier  of  the  empire,  and 
prefented  the  natural  point  for  commencing 
the  attack. 

As  man  was  made  in  the  image  of  God, 
and  crowned  with  his  glory  and  honor,  it 
mighi  te  fuppofed  that  the  mylterious  char* 


Fall  of  Man,  245 

ter  of  his  dominion  extended  to  an  afcendan-- 
cy  over  the  angels;  for,  indeed,  without  any 
exception,  he  was  by  the  Lord  God  fet  over 
the  works  oj  his  hands;  againft  man,  there- 
fore, this  proud,  difobedient  and  rebellious 
fpirit  rofe  up,  as  againft  his  lord  and  fove- 
reign. — 'And  as  man  had  begun  to  exercife 
the  higheft  a6is  of  fovereignty,  by  giving 
names  to  the  creatures,  which  were  among 
the  firfi:  exercifes  in  a  way  of  adminiftration 
that  exiRed  in  the  creation;  he  was  confid- 
eiT'd.as  lianding/it^/6upon  thegroundof  this 
dominion;  ib  that,  in  this  his  wonderful  un- 
ion' wiih  Chrift,  the  reafons  are  apparent, 
why  the  devil  aimed  at  man  his  firil  blow. 

And  here,  again,  we.  may  view  and  admire 
the  depth  of  the  divine  counfel,  that  the  fame 
circumftance  in  the  ilate  of  man  which  occa- 
fioned  his  overthrow,  led  to  his  recovery,  viz. 
that  the  matter  which  raifed  againft  him  an 
enemy,  v/as  a  caufe  of  infinite  value,  and  an 
iniereft  in  common  between  him  and  the  Lord 
Chrift,  m  which  the  Lord  his  maker  had  the 
greateft  ftiarel 

The  ferpent,  which  for  powders  of  intelli- 
gence was  above  all  the  beafts  of  the  field, 
was  the  proper  infirument  to  be  ern ployed 
in  carrying  tiiis  dark  defign  into  effeti;  for 
which  purpofe,  the  pecedary  trial  of  man,  to 
give  him  the  knowledge  of  truth  and  obedi- 
ence, according  to  the  good  pleafureof  God, 
afforded  a  fair  opening. 

From  what  has  been  obfcrved,  refpedinga 
certain  analogy  fubfifting  between  the  fub- 
je6l$  of  both  worlds,  the  affociation  of  this 


24®  Divine  Theory. 

angelic  fpirit  with  the  ferpent,  may  not 
feem  fo  ftrange:  for  in  fuch  a  political  con- 
cern, or  matter  of  (late,  whilfl  the  Lord  of 
Heaven  aflbciated  with  man  in  the  intereft  of 
the  government,  a  defign  of  rebellion  would 
naturally  lead  thofe  fubjetts  of  the  upper 
world  to  feek  a  corrcfpondencc  abroad,  in 
order  to  draw  into  their  intereil  the  fubjefls 
of  this,  where  immediately  the  fcene  of  ac- 
tion was  defigned  to  commence. 

And  it  fhould  ever  be  a  warning  to  all 
who  are  diRinguifhed  for  their  natural  en- 
dowments,  not  to  rruft  even  to  fuperior  fa- 
^acity  and  genius ;  that  the  mofl  fubtile  and 
intelligent  of  all  the  creatures  of  the  world, 
%vas  the  firll  to  be  drawn  into  that  accurfcd 
cnterprize,  in  which  he  was  crulhed  to  the 
"ground  and  irrecoverably  loft;  for,  though 
the  other  creatures  will  be  preferved,  and  en- 
joy at  laft  the  glorious  liberty  of  the  children 
of  God;  yet,  by  the  irrevocable  decree  of 
Heaven,  the  ferpent  and  all  his  generation 
fhall  die.  On  account  of  this  early  connex- 
ion cf  the  arch  rebel  with  the  ferpent,  and 
alfo  of  his  fubtile  and  wily  charafter,  he  him- 
felf  is  doomed  to  bear  the  hateful  name  of  the 
ferpent. 

Upon  this  ground,  therefore,  of  the  inte^ 
eft  of  the  kingdom,  and  the  queftion  who 
ihall  h^ve  the  dominion?  the.  war  q/' ages 
firft  broke  out ;  and  notwithilanding  the  fuc* 
cefsful  attempts  which  have  been  made,  in 
thefe  laft  days,  to  conceal  the  nature  oF  Je- 
fus  LhrifVs  gofpel,and  todivert  theattenti<  n 
of  men  from  the  JJope  of  JJraeL  in  the  reltor- 


Fall  of  Ma?.-.  t^f 

^tion  of  the  kingdom,  to  fyflems  of  mere  pie- 
ty, religion  and  morality;  the  kingdom — the 
doEtrine  of  the  kingdom  is  ftill,  and  to  the 
great  day  of  decifion,  will  be  the  point,  the 
all-inter ejling  ground  of  the  folemn  contro- 
verfy.  And  being  thus  at  once  afTaulted,  by 
the  fubtilty  of  the  ferpent,  and  the  falfehood 
of  the  devil,  the  v\^oman  wa.-?  deceived  and 
fell ;  and  by  one  of  the  deepeft  ftratagems 
that  was  ever  conceived,  together  with  the  na- 
tural force  of,  perhaps,  as  tempting  an  ob- 
jeft  as  ever  allured  the  human  tye,  the  man 
alfo  was  overcome  and  ruined. 

By  the  fall,  man  loft  the  image  of  God, 
and  as  neceffarily  expired  as  a  living  fo-ul,  as 
the  body  expires  feparatcd  from  air;  (he 
crown  oi glory  and  konor  fell  from  his  head, 
and  he  ceafed  to  be  lord  of  the  creation,  and 
became  like  the  beafts  that  per ijh^  as  neceffa- 
rily as  the  breathlels  body  lofes  its  glory  and 
ftrength,  and  changes  into  a  corpfc. — This 
event  moft  ftrikingly  illuflrated  the  all-im- 
portant truth,  that  all  the  blellednefs,  glory 
and  power  of  creatures  arife  from  their  uni- 
on with  the  bleffed,  glorious  and  almighty 
Word ;  that  life^  and  the  favor  of  God  is  en^ 
joyed  only  through  the  Lord  of  Life,  the  bc^ 
loved  One,  who  was  fet  xip  from  everlafting^ 

And  being  thus  without  Rrength,  having 
left  the  Rock  of  Ages,  man,  and  tlic  whole  cre- 
ation vvith  him, neceffarily  fell  undex  the  pow. 
er  and  tyranny  of  the  great  enemy  the  devil, 
who,  bv  the  difplacing  oF  Adam,  came  in  and 
took  poirrfrion  of  the  whole  realm,  and  let  up 
ovi'*r  man  and  all  the  creation,  the  lei^n  of 
death. 


24.^  biviNE  Theory. 

This  fminied  what  is  called  the  threatening 
to  Adam,  dying  ihoujkalt  die.  Falling  from 
Christ  his  life,  fatan  rofe  over  him  armed 
with  power  derived  from  his  feparation  from 
the  only  fource  of  life,  and  wdiich  is  therefore 
called  the  power  of  dcaih,  and  fet  up  over 
him  the  dominioti  of  darknefs,  tyranny  and 
horror.  But  the  darknefs  and  mifery  of  die 
power  and  reign  of  the  devil  in  the  worlds 
ferves  thus  to  brighten  the  illasiration  of  the 
light  and  bleffednefs  of  the  power  and  reign 
of  the  Lord  of  Light  and  Bleffednefs^ 


Sefliori  3.     Depraviiy. 

The  do6trine.  of  the  entire  depravity  of 
inan  by  the  fall,  properly  stated,  can  admit 
of  no  difpiite  but  what  implies  either  igno- 
rance or  diibelief  of  the  whole  divine  fystem  ; 
for  as  the  uprightnefs  and  perfection  of  man 
^//eonfisted  in  the  divine  constitution  of  his 
Creadon;  his  being  made  in  the  image  of 
God;  the  lofs  of  this  standing  in  covenant 
Union  widi  Christ,  must  imply  a  state  of  to- 
tal and  univcrfal  depra\  ity. 

The  idea  of  the  covenant  of  life  being  part- 
ly broken,  and  partly  kept,  or  of  tlie  divine: 
tinion  v^'ith  Christ  being  panly  lost,  and  part- 
ly retained,  lias  never  been  advanced;  fuch 
a  thing  is  inconceivable;  what  was  declared 
by  the  word  r>f  God,  was  the  most  evident 
(ruth,  that  in  ihe  day  man  fhould  eat  of  the' 
tree  that  was  the  article  of  ihc  trial  of  hisco- 


Dephavity.  249 

Venant  fidelity,  he  (hould  die;  for,  loofing 
the  breath  of  life ^  he  must  of  courfe  be  a  dead 
man. 

It  will  aifo  be  obferved,  that  the  depravity 
of  the  fall  cannot  be  contemplated  as  being 
merely  negative^  or  the  lofs  of  the  image  of 
God ;  for  this  covenant,  as  ihewn,  being  of 
the  nature  of  marriage,  the  breach  of  it  im  plies 
beingjoined  to  anoiher.  A  feparaiion  from 
Chrill  can  exift  only  by  union  with  an  Anti- 
Chrift.  An  entire  feparation  from  Chrift,  and 
union  with  the  ferpent,  beingyr^^  from  righ- 
teoufaffs,  and  ftlUd  with  alt  unrighteou!hefs\ 
is  the  fearful  ffatc  of  the  apoRacy;  and  the 
trueftatement  of  the  cafe  is  fufficient  to  (hew, 
that  without  an  almighty  intervention,  the 
depravity  of  the  fall  mull  have  extended  uni- 
verfally  through  nature, 


ii 


^^ <y/  c)^ 


2^ 


T  H  ft 


DIVINE  THEORY, 


PART     II. 


THE  ARCHANGEL: 

*LLU1TIIATING    THE    TRUTH  OF  CHRIST  A6  BEIN^  TH2 

HEAD  or  THE  REDEMPTION-WORLD, 

f 

CHAPTER  I. 
OF   THE  ELEGT  ESTABLISHMENT. 

Seftion  i.  The  Union  of  the  ele£t  World  witk 
the  Beginning. 

nPHOUGH  the  e!e6l  eflablinime^nt  did  not 
diltinftly  open,  in  our  world,  till  the  call 
of  Abraham;  yet,  as  the  lines  were  marked 
out  in  the  begmning,  and  it  aftually  took 
place  in  the  upper  world,  immediately  upon 
the  great  apoltacy;  from  this  time  we  may 
confider  the  glorious  Lord  as  entering  upon 
his  mediate  Itate,  and  commencing  the  work 
of  redemption. 

By  the  name  of  archang^el,  being  com- 
pounded of  the  words  beginning  and  angel, 
we  are  reminded,  that  the  Icene  immediate- 
ly opening  will  be  a  twofold  exhibition,  and 
that  views  of  the  Tervice- work  will  be  clofely 
combined  with  profpecls  of  the  fame  na^ 
ture  of  thofe  already  contemplated;  lor  the 


Divinity  of  the  Archangel.  251 

whole  divine  exhibition,  being  one  entire 
work,  framed  upon  one  unbroken  plan,  the 
foregoing  is  not  (hut  by  the  opening  of  a  fol- 
lowing fcene ;  but  the  workof  exhibiting  the 
^ood,  and  acceptable,  and  perfect  will  of  God, 
is  continually  proceeding  on  from  glory  to 
glory. 

It  has  already  been  hinted,  that  the  glory 
of  the  approaching  day  will  con  fid  of  the 
exhibition  in  one  full  view  of  the  univerfe, 
of  the  threefold  glory  of  Chrifl,  viz.  the  glo- 
ry 9f  the  Beginning,  in  the  mod  perfeft  ftate 
of  the  creation ;  the  glory  of  the  angel,  in 
the  illuflrious  proofs  of  his  merit  and  honor, 
as  he  will  appear  covered  with  the  wounds 
and  fears  of  the  faith  and  patience  of  the  mi- 
litant ftate;  and  the  glory  of  the  Son  of  God, 
in  the  open  (hew  of  his  viftory,  by  the  pre- 
fentment  of  his  trophies  in  the  full  affembly 
pf  the  church  triumpl^ant. 


Seftion  2.  The  Divinity  of  the  Archangel. 

In  this  place,  it  will  be  proper  to  notice 
the  fcripture  evidence  of  the  divine  charaft^ 
of  the  archangel,  and  that  he  is  none  other 
than  the  Lord  Chrift. — Among  the  angels  of 
God,  no  doubt,  there  is  a  natural  ctiief;  one, 
whofe  proper  name  is  Michael,  and  who,  on 
account  of  his  higheft  pod  and  coLX^mand, 
from  their  firll  ellate,  bare  among  the'ni  the 
didinguifhing  title  of  archangel;  but,  Vpon 
the  awful  emergency  of  the  breaking  outNut  a 


252  Divine  Theory. 

rebellion,  when  Chrift  himfelf  flood  forward 
to  defend  their  ground  of  truth,  this  mighty 
angel  willingly  gave  up  to  him  his  command^ 
his  title,  aiid  his  name;,  and  as  Chrift  went  in 
perfon  into  the  field,  as  commander  in  chieiF 
of  God's  hofls,  he  was  known  among  them 
by  the  proper  name  and  title  of  their  Angelic 
Gommander. 

The  reprefentations  which  are  made  un- 
der this  chara6ierarefuch,asfomctiir>eslead 
lis  neceffanly  to  conceive  of  the  Lord  him- 
felf; at  other  times,  however,  anotlier  difHnfl 
perfon  is  moft  naturally  underHood;  as  in 
1  1  Jicif,  iv.  16.  where  it  is  faid,  The  Lord 
hunJt;!fPia! I df'Jcend jrovi  heaven  loiih  a/Jiout^' 
wif/iihc  VOICE  ofiheARCUk^GEL:  So  that 
to  explain  and  reconcile  «:hefe  reprefentati- 
ons, it  appears  necefiary  to  adopt  (he  abovq 
hypotliehs,  that  two  perfcns  may  be  intend- 
ed by  this  fame  name. 

i\mongthe  evid<*nces,  that  this  glorious 
angel,  fo  ditlingui^hed  in  tfie  alfairs  of  the  ho- 
Jy  people,  is  the  Lord  Chrift,  the  follownng 
paflages  may  be  noticed.  And  the  angel  of  tiie 
Lord  called  iinio  Abraham  out  of  heaven  the 
ftcond  irme,  Andfaid,  By  m.y fel f  ha ve  I  fworn, 
fcith  tlie  Lord,  jor  becavje  thou  haft  done  this 
thirtg,  a:nd  hajlnot  zoitkluld  thyfon,  thine  on- 
ly fan :  'I hat  in  bleffing  I  w^ill  blefuhee,  and 
in  muMplying  I  will  mu]ti[)Iy  thy  feed  as  the 
liars  of  heaven,  and  as  the  land  which,  is  up- 
on the  fea  fhore;  and  thy  feed  fhali  pcdefs 
tlie  pwt  of  liis  enemies  ;  And  in  thy  feed  (ball 
all  rlie  nations  of  tlie  earth  be  bleffed;  be- 
c^r.fe  thou  hall  obe)  ed  my  voice.  Gen.  xxii. 


Divinity  of  the  Archangel.    253 

:J5,  16,  Ivy,  18. — The  angel  whichredeeyned  me 
JFrom  all  evil,  blefs  the  lads.  Gen.  xl viii.  16  — 
And  the  angel  of  the  Lord  appeared  unto  him 
in  ajlame  oj  Jire  out  of  the  midjl  of  a  bufh: 
and  he  looked,  and  behold  the  bifli  burned  with 
fire,  and  the  buJJj  was  not  conjumed. — More- 
over  hefaid,  I  am  the  God  of  thy  father,  the 
God  of  Abraham,  the  God  of  Ifaac,  and  the 
God  of  Jacob.  And  Mofes  hid  his  face:  for 
he  was  afraid  to  look  upon  God.  Exod.  iii. 
2 — 6. — Behold,  I  fend  an  angel  before  thee,  to 
keep  thee  in  thy  way,  and  to  bring  thee  into  the 
place  which  I  have  prepared. — Beware  of  him, 
and  obey  his  voice,  provoke  him  not:  for  he 
will  not  pardon  your  tranfgrcifions:  for  my 
name  is  in  him,  txod.  xxiii.  20,  21. — And  in 
all  their  afflidion  he  was  afflided,  and  the  an- 
gel of  his  prefence  faved  them.  Jfai.  Ixiii.  g. 
And  they  anfwered  the  angel  of  the  Lord  that 
food  among  the  myrtle  trees,  &c,  Zech.  i.  11, 
• — The  prophet  called  this  angel  that  talked 
with  him  his  Lord.  See  verfe  g.  The afigel of 
God,  zchofe  lam,  and  whom  Iferve.  Afls  xx  vii. 
03. — And  the  angel  which  If  aw  ft  and  upon 
thefea,and  upon  the  earth,  lifted  vp  his  hand 
to- heaven,  aJidfxvare  by  hiw.  that  livjthfor  ever 
{ind  ever,  that  there  fhould  be  time  no  longer. 
Rev.  X,  5,  6. — Hagar  called  tlie  name  of  the 
angel  that  fpake  unto  her,  Thou  God  fcef,  mc. 
Gen.  xvi.  13,  And  Jacob  was  called  Ifrael, 
poxoer  xoith  God,  becaufe  he  had  power  over  the 
angel,  and  prevailed.  Kofea  xii,  4. — It  may 
be  obferved  in  all  thefe  inilances,  that  angel 
h  Chrill's  mediate  or  fi^rvice-name,  and  refers 
to  him  as  being  engaged  in  the  work  of  r^- 
4emption. 


^5i  Divine  THEoav. 


Seftion  3.     ElcElion. 

.  The  truth  of  an  eleftion  of  God,  as  has 
teen  (liewn,  is  founded  in  the  nature  of  the 
divine  principle: — the  confecrating  and  fet- 
ting  apart  of  Chrift  as  a  trudee  of  the  gift  of 
eternal  life,  rendered  Kim  an  eleft  head  ;— 
and  it  implies  neceffarily,  an  objeQ;  of  ever- 
laPting  love  connefted  with  him,  as  an  elect 
body. 

In  a  cafe  of  this  nature,  where  an  intereft, 
deeded  or  willed,  is  put  into  the  hands  of  a 
trufiee,  under  heavy  and  facred  bonds,  to 
keep  it  and  deliver  it  over  to  the  party  in 
favor  oi  whom  the  deed  or  wnll  is  made;  it 
is  mofl  plain,  that  fuch  heir  or  heirs  muft  be 
chofen,  fo  as  to  be  known  and  named  in  the 
deed  or  teitament.  This  matter  of  an  elec- 
tion, therefore,  exifted  in,  and  is  clearly  tracer 
able  to  that  elbblifhed  fa6l  and  glorious  firfl 
principle,  of  an  eternal  covenant  tranfafli- 
on.  But  our  prefent  inquiry  relates  to  the 
divine  exhibition,  and  to  the  truth  of  Go4 
as  difclofed  in  his  works. 

Though  queiiions  may  arife  in  a  rational 
mind,  refpeclmg  certain  offered  fenfes  and 
circumllances  of  this  do£irine,  yet  the  fa6l 
itfelf,  of  an  election  of  God,  is  mod  clearly 
exhibited,  and  cannot  be  doubted  by  any  ra- 
tional reflecting  mind  ;~which  fa6i,  in  the 
prefeni  view  of  the  fubje^i,  lies  before  us  in 
-the  eAiilcace  of  ^  divuioii  m  tltc  creation, — 


Election.  2^5 

Tfie  word  eleflion,  is  ufed  in  relation  to  one 
Or  more,  being  felefted  in  delign,  to  be  in 
cfFeft  feparated,  or  fet  apart  from  others. 

But  a  divifion  in  the  creation  could  not 
exift,  except  by  a  new  divine  eflablifhment^ 
for,  as  the  ferpent  had  pofleffed  himfelf  of 
the  grand  ftream  of  natural  influence,  or  of 
the  whole  power  of  the  natural  eftablidiment, 
it  is  plain,  that  in  that  ftate,  he  mull  have 
penetrated  the  whole  creation;  and  angelsr 
as  well  as  men,  muft  have  funk  down  toge- 
ther under  one  univerfal  flood  of  apottacy. 

The  {landing  of  the  holy  angels  cannot 
be  accounted  tor,  conliftentiy  with  the  doc- 
trine of  Chrift,  on  any  other  ground  than 
this  of  their  being  ele£l  angels ; — and  that 
Chrid  appeared  at  the  moment  of  danger,^ 
opening  to  them  a  new  fource  of  life,  ac-* 
cording  to  this  great  diftinftion  in  the  divine 
will,  by  uniting  them  to  himfelf  as  the  head 
of  the  eletl  world,  and  fo  dividing  them  off 
from  the  reft  of  the  creation,  which  opened, 
like  an  abyfs  under  their  feet ;  the  divine  con^ 
ftitution  of  which  being  now  broken  up,  and 
all  its  strength  and  glory  laid  prostrate  be- 
fore the  fearful  conqueror. 

Doing  this,  implies  his  taking  a  new  form 
anfwerable  to^A^  difpojition  /t/  angels  ;  hence 
his  name  of  Angel,  and  alfo  of  Lord  of  Hosts; 
— for  this  new  establilhment  of  eleSion,  is 
a  war  establifhment:^ — If  is  the  dividing  ^ff 
of  world  against  world,  and  putting  betweeii 
them  enmity  of  the  most  irreconcilable  op- 
polition  of  principle,  lience  W'r  wili  com- 
*nchce  immediately — angel  will  be  oppofed 


Divine  Theory. 

to  angel-^man  to  man — the  powers  of  hea- 
ven conflicting— -the  lea  and  waves  roaring.  , 

Though  Christ  did  not  take  the  nature  of 
angels,  yet  he  took  their  livery,  and  fo  aCTo- 
ciated  himfelf  to  them,  as  to  appear  among 
them  their  Captain  and  Commander  in  Chief  \ 
putting  arms  into  their  hands — ^arranging 
them  under  eleflion  banners — appointing 
their  armies — teaching  them  (kill — infpiring 
them  with  courage — and  affording  them 
strength  to  refiit,  repel,  and,  finally,  to  van-^ 
quifh  what  otherwife  had  been  an  all-con- 
quering erieniy. 

Entering  now  upon  his  .covenant-fervice,- 
a  state  in  which  all  before  him  was  labour 
and  warfare,  he  cheerfully  prepares  himfelf 
for  the  long  engagement — puts  on  the  drefs 
of  a  ferVant — affociates  with,  and  makes  the 
fervants  his  companions,  to  whom  his  lan- 
guage was  not,  Come  ferve  me  ;  but.  Come 
ferve  with  me.  Come  into  the  yoke,  Jelloxo 
fervants,  with  me — Come  ye  eleft  of  God, 
take  upon  you  with  me,  in  my  engagement  to 
my  God  and  to  your  God,  the  willing  fhare 
of  friends !  Fellow-foldiers,  come  en  — it  is  a 
common  caufe!  I  will  make  it  with  you  a 
common  caufe ! 

But  this  establifhment  of  an  intermediate 
world,  upon  an  ele6l  foundation,  is  plainly 
the  unfolding  of  the  divine  principle.     It  is. 
the  commencement^of  the  work  engaged  by 

the  everlasting  covenant, The  dofclrine, 

therefore,  ofaneledion  of  angels  and  men, 
from  the  foundation  of  the  world,  even  from 
the  eternal  iriftituiion  of  Chrill,  is  no  more 


Election.  257 

to  be  denied  than  is  the  being  of  the  living 
and  true  God.  The  denial  of  eleftion  can- 
not be  feparated  from  the  denial  of  that  di- 
vine covenant-ground,  which  we  have  feea 
to  be  the  principle  of  knowledge,  the  dilco- 
verable  Divine  iieing  and  true  Godhead. 

Moreover,  as  this  eleft  eftablifhment,  even 
of  the  an^fels  of  God,  was  made  upon  the 
ground  of  the  everlafting  engagement  of 
Chrift,  which,  as  has  been  ihewn,  was  to 
lay  down  his  life  that  heYnight  take  it  again  ; 
all  the  virtue  and  ftrength  of  the  eftabUni- 
rhent  myll  refiilt  from  his  obedience,  or  cOg 
venant  righteousriefs.  The  angels  could  not 
have  refilled  one  moment,  but  by  gofpel 
arms*  Hence  it  is  faid,  that  Michael  and 
his  angels  overcame  thfe  dragon  lj>y  the  bload 
of  the  Lamb, 

This  eftablifhment  was,  in  the  exhibition, 
one  aft  of  Chrift's  laying  down  his  life,  i,  e. 
it  comported  with,  and,  in  fome  degree, 
brought  into  the  view  of  the  angels,  his  free 
confentto  the  divine  parental  will,  requiring 
him  to  lay  down  his  life;  andtherelore  it 
was,  that  this  aft  afforded  tliem  a  (landing. 
It  is  true,  it  aSorded  them  a  (landing  only 
as  of  men  on  the  field  of  battle ;  for  the  vic- 
tory could  not  be  obtained,  and  the  field 
won,  until  the  whole  work,  a£l  by  aft,  was 
finifhed.  And  fo  it  appears  from,  the  fcrip- 
lures,  that  the  ferpent  was  'not  call  out  of 
heaven,  until  after  the  death  of  Jefus. 

As  Ghrid  went  forward,  ftep  by  flep,  in 
his  covenant  work,  the  eleft  gained,lo  their 
own  view  at  least,  more  and  more  strength; 

K  k 


25S  Divine  THEaRY. 

I)ut  it  is  plain  from  the  divine  theory,  t'fii€ 
the  bringing  forward  of  a  new  estabiifhment^ 
ciould  not  vanquilh  the  enemy  ; — this  could 
only  be  done  by  the  diffolution  of  the  old. 

So  long,  therefore,  as  the  eleft  faints  are 
not  entirely  changed,  and  taken  off  from  the 
natural  ground,  which  cannot  be  the  cafe 
whilst  they  are  refident  in  their  earthly  houje 
of  this  tabernacie,  the  watchings  and  strug- 
gles of  warfare  are  inevitable ;  whilst  thus 
they  remain  in  the  natural  body,  the  power 
of  the  ferpent  will  be  felt;  in  the  nature  of 
iJiings,  fo  long^  that  creeping  thing.  m\\  reacfe 
and  bruife  their  heel. 


Seflion  4.     A  View  of  the  mediate  State  and 
Covenant  WorL 

In  entering  upon  this  part  of  the  argument^ 
It  will  be  neceSary  to  take  a  more  particular' 
view  of  the  nature  of  the  great  fubjeft  to  be 
Hlustrated,  which  is  that  part  of  the  divine 
will  which  is  unfolded  in  Christ's  mediate 
state  and  redempti()n-\^ork. 

The  objeft  of  the  requirement  of  the  di- 
vine will,  or  commandment  of  God,  was  his 
glory;  which  finiihed,  is  the  manifestation 
of  God,  even  the  Father  ;  and  for  God  to  be 
finanifested,  Christ  must  be  declared,  even  the 
Son  of  God :  ior  it  has  been  (hewn,  that  tlie 
eharai^'  of  the  Fath<' r  is  ellentially  involv- 
ed in  tnat  of  the  Son  y  and,  therefore;  that 


View  Off  THE  MEDIATE  State,  &c.  25^ 

%voTk  only,  which  would  declare  the  Son, 
would  manifest  the  Father. 

But,  according  to  the  divine  theory,  for 
Chrid  to  be  declared  the  Son  of  God,  he 
iBuft  lav  d)wn  his  life:  for  to  manifeft,  in 
duty,  the  glory  of  fuch  infinite  authority, 
ihe  itoop  of  obedience  nriuft  extend  to  the 
lowed:  point  of  humiliation,  and  embrace 
every  poffible  circumftance  of  trial. 

And  this  is  the  record  of  God  in  the  holy 
fcripiures,  concerning  his  Son  Jefus  Chrift, 
ihat  he  was  declared  to  be  the  Son  of  God  rath 
power ^  according  to  the  fpirit  of  holinefs,  by 
the  refurredion  from  the  dead,     Rom.  i.  4. 
By  his  laying  down  his  life,  his  being  the  Som 
of  God  was  fully  (hewn,  in  refpefl  of  duty; 
jand  by  'his  refurrection  from  the  dead,  his 
lonlhip  was  fully  declared  in  refpefl:  oi  poxor 
<r.     We  are  aflured,  that  the  fulj  manifefla- 
tion  of  the  fonfhip  of  Chrili,  is  m  his  being 
the  frfi  begotten  of  the  dead.     Rev.  i.  5.     Or 
the  firjl  born  from  the  dead.  Col.  i.  18.     For 
in  the  view  given  of  the  full  proof  of  his  be- 
ing the  Son  of  God,  in  thefe  words,  this  fa6l 
of  his  being  the  firil  begotten,  or  firft  born 
from  the  dead,  is  introduced.    And  there  are 
three  that  bear  witnefs  in  earth,  the  Spirit^  and 
the   Water,  and  fh.   Blood;  and  thefe  three 
agree  in  on^.     This  is  fpoken  of  the  mani- 
feliation  of  the  divine  principle,  or  record  in 
heaven;  the  meaning  of  which  is,  that  thro* 
the  eternal   Spirit,  or  according  to  the  will 
or  commandment  of  God,  called  in  the  pas- 
fage  jufl:  quoted  from  Romans,  the  f pint  of 
JiQiinefSy  the  Lord  Jcfus  Chrilt  laid  down  his 


26o  Divine  Theory. 

life  that  he  might  take  it  again.  And  this 
record,  borne  by  three  witneffes,  is  a  full 
teftimony. 

The  everlafting  and  infinitely  free  divine 
confent,  to  the  everlafting  and  infinitely  bles- 
fed  d'vine  will,  conftituied  the  eternal  fon- 
fh;p  and  paternity  both;  and  in  this  junflion 
of  paternal  and  filial  love,  exifts  the  eternal 
Spirit  of  Truth.  1  he  manifeftation,  there- 
fore, of  this  everlafting  love,  is  the  manifes- 
taiion  ofG-^d,  even  the  Father,  the  Son,  and 
the  Holy  Ghoft:  and,  confcquently,  muft  be 
the  object  of  the  covenant  work  of  Chrift, 
and  the  glory  which  he  fought  in  coming 
into  the  wwld.  But  we  are  affured,  i  John 
iii,  16.  that  his  laying  down  his  life  for  us, 
is  the  a6^ion  whereby  we  perceive  the  love  cf 
God. 

Jefus  fiid,  John  x.  17.  Therefore  doth  my 
Father  love  me,  becaufe  I  lay  down  my  lije\ 
that  I  might  take  it  again.  But  the  Father 
loved  Chrift  as  his  Son  and  only  begotieUo 
It  is  evident,  therefore,  that  in  the  everlafting 
and  infinitely  free  confent  of  tl^e  divine  co- 
venant, fubjefl,  to  lay  down  his  life,  that  he 
mii^ht  take  it  again,  is  found  the  eternal  and 
infinitely  dear  charafler  which  was  the  de- 
lig/U  of  the  Father,  and  was  embraced  in  his 
bolbiii  before  the  w^oild  began;  and  which 
isJbn~glori/i(<d,  and  made  mofi  blejfedfor  ever. 

Our  Lord  adced  in  the  fohowing  verfe, 
'No  man  taketh  it  from  me,  but  T  lay  it  down 
cfm\feJf:  I  have  pozoer  to  lay  it  down  f and  I 
haoe  poiccr  to  take  it  again.  This  commands 
vieni  have  I  received  of  viy  father. — lliis  is 


View  or  THE  MEDIATE  StATE,&c.  261 

the  moft  exprefs  declaration,  that  the  com- 
mandment of  the  Father,  and,  therefore, 
Chriit's  covenant  work,  was  to  lay  down  his 
life,  that  he  might  take  it  again;  and  that, 
herein,  the  Son  is  declared,  the  Father  is  ma- 
nifeded,  and  God  is  glorified  in  the  world. 
So  evidently  did  this  work  manifelt  the  fon- 
fhip  of  Jefus  Chrifl,  that  the  centurion  which 
ftood  over  againfl:  him,  watching  his  execu- 
tion upon  the  crofs,  a  Roman  ftranger,  a  mere 
man  of  nature,  when  he/aw  that  he  fo  cried 
out,  'and  gave  up  the  ghqft,faid,  Truly  this 
man  was  the  Son  of  God, 

Again,  For  this  purpofe  was  the  Son  of  God 
vianifejled,  that  he  might  dejlroy  the  works  of 
the  devil. — The  deep  laid  planof  theferpent 
was,  to  become  an  antichrift,  and  to  make  an 
antichrift  of  the  whole  creation.  Theaccurf- 
ed  defign  of  the  devil  was  nothing  lefs  than, 
by  introducing  himfelf  into  a  world  which 
vifibly  bare  the  form  of  the  Creator,  and  was 
conftrufled  upon  the  plan  of  his  dominion, 
to  affume  the  form  and  glory  of  Chrift,  and 
fo  to  reign  upon  his  throne, — This,  by  his 
fubtilty,  he  atiually  effected; — he  feduced 
Tuan,  and  with  man,  being  the  head,  he  fub- 
verted  the  whole  creation,  and  therein  affum- 
ed  to' himfelf  the  glory  of  Chrift  as  the  Be- 
ginning. 

In  order,  therefore,  to  deftroy  him  that  had 
the  power  of  death,  it  was  necelfary  that  Chrid 
fliould  change  his  form,  lay  down  his  life, 
and  take  it  again;  and  thus,  by  means  of 
death,  deflroy  the  devil,  who  had  pofleffed 
himfelf  of  the  world;  which,  after  being  fe- 


ft62  Divine  Theory. 

duced  from  its  foundation,  and  living  Head^ 
wa>  but  a  vile  carcafe,  or  an  immenfe  fabric 
pofTeffed  by  a  fell  conqueror. 

Had  man,  and  the  creatures,  continued  to 
jexift  upon  the  natural  principle,  and  in  their 
primitive  form,  fatan  muft  have  reigned  ii| 
ChriR's  eilate,  by  the  power  of  all  the  ele- 
mejits,  for  ever:  the  mighty  powers  of  the 
creation  had  then  been  in  his  hands,  an  en- 
gine of  eternal  dilhpnor  to  God,  and  tyran- 
ny over  his  creatures.  Othe  wifdom  of  God! 
Othe  riches  of  the  divine  purpofe!  O  the 
love  of  Chrift !  In  one  defign,  etfeSed  in  one 
work,  the  death  of  Chrift ;  b.ehold,  in  one 
view,  the  glory  of  God,  the  overthrow  of  far 
tan,  and  the  falvation  of  the  world!  HencCj, 
fometimes,  this  is  the  flyle  of  the  tellimony 
of  Chrift  Jefus,  /  have  glorified  thee  on  the 
earth,  I  have  finijhed  the  work  which  thou  gav^, 
eft  me  to  do.  Sometimes,  th?i\  for  this  purpofe 
the  Son  of  God  teas  manifcjled,  that  he  might 
deftroy  the  works  of  the  devil.  And  very  fre- 
quently this,  that  he  came  into  the  world 
and  died,  that  the  world  through  him  might  be 
faved, — uind  we  havefeen,  and  do  tefify,  t]ia$ 
the  Fathor  fent  the  Son  to  be  the  Saviour  op  th§ 
World, 

for  to  this  end  Chrifi  both  died,  and  rofe„ 
eiud  revived^  that  he  might  be  Lord  both  of  the 
dead  and  living.  Rom.  xiv.  g.  The  meaning 
of  which  v^ords  feems  plainly  to  be  this,  that 
the  end  of  Chrift's  death  and  refurreflion  was, 
that  he  might  be  Lord  of  a  new,  redeemed, 
re f  11  r reft i o n  wo r I d ,  —  7  li u s,  it  is  zoritten ,  and 
thus  it  behoved  C/irfi  iofuffcr,  and  to  rife,  anct 


View  OF  THE  MEDIATE  I^TATE,&C,    263} 

to  enttr  into  his  glory.  It  appears,  therefore, 
both  from  the  theory  and  the  fcriptures,  that 
the  goodzvill  of  God,  fo  cheerfully  engaged 
in  by  Chrift^  was,  that  he  fhould  take  on  hinl 
iht  feed  of  Abraham,  the  heir  of  the  world; 
and,  in  the  body  prepared  for  him,  he  (hould 
lay  down  his  life,  diifolve  all  the  ties  of  na- 
ture, and  lay  in  allies  all  his  glory  as  ike  Be* 
, ginning,  and  Head  of  the  firll  creation,  or  na^ 
tural  world;  that  he  might  take  his  life  a- 
gain,  as  the  Son  of  God,  the  fid  begotten  of 
the  dead,  and  Head  of  a  new  creation,  or  a 
redeemed,  reftored,  rcfurreftion  world. 

And  thus,  in  the  death  and  refarre6iion  of 
Chrift,  we  may  contemplate  not  only  the  de- 
ftroying  and  rebuilding  of  the  temple  of  his 
particular  body,  but  alfo  that  of  the  whole 
creation;  for  by  this  work  of  the  diffolution 
of  the  head,  is  commenced,  and  infured,  thaE 
of  the  diffolution  of  the  whole  body;  asalfo^ 
by  his  refurreSion,  is  opened  to  view,  and  is 
already  begun  in  difpenfation,  the  radiant 
and  immortal  fcene  of  the  world  of  glory. 

Wherefore,  we  look  to  fee  the  wonderful 
exhibition  of  Chrilt's  changing  his  form,  or 
i-ather  of  his  uniting  his  divine  with  the  an- 
gelic form,  and  appearing  in  the  world  as  the 
archangel;  and  then,  for  t  he  (ufFe  ring  of  death, 
taking  a  body ;  and,  finally,  expiring  by  the  in- 
ftrument  prepared  in  the  wifdom  of  God.— - 
This  will  not  all  be  exhibited  at  once,  but  by 
feveral  fteps  and  ftages,  as  the  cloud  of  glory 
removed  fram  the  fauduary  and  city,  Ezek, 
^,  &c.  which  is  a  pattern  of  thefe  things. 
It  appears,  therefore,  that  thc^  r,ie6t  warld 


s54  Divine  Theory. 

is  establidied  upon  the  foundation  of  the  everi 
lasting  truth  and  rightcoufnefs,  which  fub« 
fists  in  the  divine,  eternal  and  unchangeable 
expreffion  of  paternal  and  filial  love,  and  is 
the  fubstance  of  things  hoped  for;  which 
rightcoufnefs  of  God  without  the  law  is  mani- 
fefiedy  being  witnejjed  by  the  law  and  the  pro- 
fthets;  even  the  rightcoufnefs  of  God,  which 
is  by  faith  of  Jefus  Chrfst  unto  all^  and  upon 
all  them  that  believe; 


CHAPTER  II. 

OF  FAITH   AND  JUSTIFICATION^* 


Seftion  i.     Faith  the  Subfance  of  Things 
hoped  for. 

T^HE  word  faith  is  ufed  in  the  fcriptures  to 
exprefs  the  truth  of  God,  concerning  the 
kingdom  and  glory  of  Christ,  in  three  leve- 
ral  views,  viz,  'l\\^  fubftance  of  things  hoped 
for,  the  evidence  of  things  not  feen,  and  the 
anticipation  oi  future  things;  which  distinft 
views  of  the  glorious  fubjed  we  (hall  confid- 
er  feparately. 

Ihe  Apostle  to  the  Hebrews,  chap.  xi.  i, 
gives  a  plain  definition  of  faiih;  and  though 
it  differs  greatly  from  the  definitions  com- 
nionly  given,  yet,  with  forae,  this  will  not  be 
regarded  as  light  authority,  Noxo  faith  is  the 


Faith  THE  Substance,  &c.      2% 

jubjiance  of  things  hoped  for,  the  evidence  of 
things  not  feen. 

In  the  truth  of  thedivine  principle,  we  have 
contemplated  an  eternal  exprefiion  of  the  di- 
vine will;  w^iich  expreffion  conflitutes  ane- 
ternal  heaven,  and  is  the  glory  which  Chrift 
had  with  the  Father  before  the  world  was; 
this  \s  fiibjiance,  and  the  fubftance  of  all  di- 
vine things ;  for  the  things  which  are  feen  are 
temporal;  but  the  things  which  are  not  feen 
are  eternaL — All  within  fight  is  (hadow,  all 
beyond  isfabfance.  And  for  this  glory,  which 
comprifes  all  the  riches  of  the  kingdom  of 
God,  believers  in  Chrift  are  allowed  to  hope. 

If  it  be  enquiredj  w^hy  the  fubftance  of 
things  which  the  believer  has  in  profpeft,  is 
called  Faith?  the  anfwer  is,  becaufeitexifts 
in  covenant  truth,  and  has  fo  exifted  front 
eternity ;  and  covenant  truth,  with  the  great- 
eft  propriety,  is  called  faith.  When  one  co- 
venants with  another,  and  keeps  his  engage- 
ment, we  fay,  he  has  faith,  and  that  he  keeps 
his  faith;  but  if  he  fails  to  fulfil  his  folemn 
fcontra6t,  it  is  faid,  he  is  faithlefs,  or  that  he 
has  no  faith.  The  v/ord  is  ufed  properly,  and 
in  the  ftrifteft  fenfe  in  relation  to  covenant 
truth,  as  in  the  cafe  of  nations  or  ftates,  fti- 
pulating  with  each  other  in  treaties  or  con- 
ventions, their  refpetlive  negociators  and  re- 
prefentatives  w^ill  fay,  In  faith  of  which  vre 
have  hereunto  fet  our  names,  &c.  and  if  this 
faith  be  not  kept,  and  the  stipulations  benot 
fulfilled,  the  compa6l  is  made  void,  and  the 

1)arty  which  has  broken  it,  is  called  a  faith- 
efs  nation^  or  a  fluthlefs  state. 
LI 


s65  Divine  Theory* 

From  the  views  already  exhibited,  it  majr 
be  feen,  that  the  whole  gofpcl  fystem  is  a  fyf- 
tern  of  faith ;  and,  whether  we  look  back  to 
the  glory  which  ChrivSt  had  with  the  Father 
before  the  world  was,  or  confider  the  prefent 
difpenfktions  of  the  divine  will,  or  look  for- 
ward to  the  glory  which  believers  will  enjoy 
with  Christ  in  his  heavenly  kingdom,  we  fee 
-the  whole  comprifed  in  faith,  or  the  un- 
changeable truth  of  the  eternal  convention  be- 
tween the  Father  and  Son, 

Thtjubjlance  of  things,  which  is  the  ulti- 
mate objed  of  the  believer's  hope,  is  ejtprefs- 
ed  in  the  fcriptures  by  a  great  variety  of 
names,  all  which  are  wifely  chofen  and  best 
calculated  to  reprefent  its  divine  nature  and 
adorable  properties.  Becaufe  it  is  ^  frame  of 
things,  and  a  work  most  fliilfully  devifed 
and  wrought,  it  is  called  ahialding, — We  have 
a  building  of  God,  an  hoiife  not  fnade  zcitk 
hands,  eternal  in  ike  heavens,  Becaufe  of  its 
fullnefs,  authority  and  ministrations,  it  is 
called  a  kingdom, — Come  ye  blejjed  of  my  Fa^ 
ther^  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world.  Becaufe  of  its  fe- 
curity,  focial  order  and  i^s  being  founded  in 
a  compa6i,  it 'is  called  a  city, — For  he  looked 
for  a  city  which  hath  foundations,  xchofe  build- 
er and  maker  is  God,  Becaufe  of  its  holmefs, 
^nd  being  the  habitation  of  God,  and  the 
hopae  and  dwelling  place  of  the  faints,  it  is 
called  the  fan£iua>y,  and  true  tabernacle  which 
the  Lord  pitched,  Becaufe  it  adorns,  covers, 
and  gives  a  charader  to  its  proprietor,  jt  is 
called  a  garment  and  robe,\ — WkoA  are  ihefc 


Faith  the  Substance,  &c.      25/ 

\ohich  are  arrayed  in  xchite  robes?  Becaufe  of 
its  felicities,  fpiritual  power,  and  incorrupt- 
able  nature,  it  is  called  life  and  immortality » 
' — Who  hath  aboUpicd  death,  and  hath  brought 
life  and  immortality  to  light  through  the  gof- 
pel,  Becaufe  the  whole  v/ork  is  perfeft,  ac- 
cording to  the  rule  of  the  perfe6l  will  of  God, 
and  guilty  finners  find  a  perfeci  (landing  with 
God,  in  believing  the  report  of  it  in  thegof- 
pel,  it  is  called  righteoufaefs, — Henceforth 
there  is  laid  up  for  me  a  croion  of  right eouf- 
nefs.  And  becaufe  it  exifts  in  covenant 
truth  and  righteoufnefs,  and  is  evidenced  ia 
the  word  of  God  and  teftimony  of  Jefus 
Chrift,  and  thereby  is  anticipated  in  the 
minds  of  believers,  and  relied  upon  as  their 
hope  and  portion,  it  is  cdiW^di  faith.  All  this 
is  the  fubftance  of  things  hoped  for. 

This  fubltance,  infinitely  rich!  bellowed 
upon  believers  of  free  grace,  is  the  reafoa 
and  ground  of  their  juftification;  hence  it  is 
faid,  that  God  is  not  afiamed  to  be  called  their 
God;  for  he  hath  pre  pared  for  them  a  city. — 
To  be  juftified  by  the  faith  of  Chrift,  and,  to 
be  juflified  by  the  righteoufnefs  of  Chnft, 
mean  the  fame  thing. — '*  Faith  is  taken  for 
*^  Chrift  and  his  righteoufnefs,  in  all  thofe 
*^  paffages  where  wS  are  faid  to  be  juftified 
*'  by  faith."  (Cruden.) — "  Accordingly,"  fays 
Dr.  Guyfe,"  "  to  be  juftified  by  the  faith  of 
*'  Chrift,  and  to  be  juftified  by  Chrift,  are 
*""  ufed  as  terms  of  the  fame  import."  And  as 
f.iiih  is  the  iubftance  of  things  hoped  for;  or, 
as  all  thofe  things,  exilting  in  the  covenant 
truth  of  Chrift,  are  fuiurned  up  and  exprefs- 


268  DiviKE  Theory, 

ed  by  the  word  faith;  fo,  alfo,  they  are  fum- 
med  up  and  expreffed  by  the  word  righte- 
oufnefs.  Thus  it  is  faid  of  the  city,  the  holy 
Jerufalem,  which  believers  look  for,  and  on 
account  of  which,  it  being  prepared  for  them, 
God  is  not  afhamed  to  be  called  their  God, 
Jer.  xxxiii.  16,  And  this  is  the  name  where- 
-with  flit Jliall  he  called^  The  Lord  our  Righte- 
oufnefs. 

In  this  view,  we  contemplate  the  merit  of 
faith  ;  it  is  a  princely  ellate! — Confidered  as 
the  fubftance  of  things,  it  appears  fufficient 
to  give  its  pofielfprs,  whoever  they  may  be, 
the  highest  and  most  honorable  standing; 
and  to  the  account  of  which  alone,  all  the 
distinguifhing  honors  and  glories  of  the  faints^ 
through  time  and  eternity,  is  to  be  placed. — 
Should  we  fee  a  man  refpeftfully  noticed  by 
the  prefident,  governor,  or  prince  of  a  great 
people,  we  might  enquire  for  the  reafon  of 
fuch  honor;  and  fhould  it  be  anfwered,  that 
he  is  a  man  of  fcience,  or  one  in  high  office, 
or  that  he  is  rich,  and  has  at  command  great 
funds,  the  anfwer -would  fatisfy  us.  Vv^'eper* 
ceive  that  thefe  things  have  weight  and  in- 
fluence among  men, — Abraham  was  called 
the  friend  of  God,  and  the  reafon  is  clearly 
afTigned,  he  had  faith.  And  this  is  a  property 
fo  fubstantial,  the  evidence  of  it  is  a  fcience 
fo  divine,  and  to  teach  it  to  the  world  is  an 
office  fo  dignified,  that  we  perceive  it  is  a 
matter,  aUogether,  to  have  weight  with  the 
eternal  God, 

The  unbelieving  world   have  often  been 
offended  at  the  distinguifliing  names  givea 


Faith  the  Substance,  &c,      269 

to  believers,  as  Saints,  Friends,  and  Children 
of  God;  but  when  thofe  things  which  God, 
has  prepared  and  laid  up  for  them  that  love 
him  are  fully  difclofed,  now  foon  to  take 
place,  it  will  appear  to  all,  that  their  honors 
are  meetly  bestowed,  even  the  unknown  ho- 
nors of  that  day.  It  will  then  be  feen,  that 
the  faith  of  God,  as  being  the  fubstance  of 
things,  has  in  itfelf  an  excellence  and  merit 
to  raife  the  believer  above  the  heavens,  to 
^  justify  him  standing  at  God's  right  hand,  and 
to  glorify  him  upon  the  throne  of  the  eter- 
nal Son. 

From  the  views  we  have  taken  of  the  na< 
ture  of  the  divine  will,  it  appears  that  there 
is  a  heaven,  a  kingdom,  &c,  which  belongs 
to  the  eflential  glory  of  God  ;  and  is  infepa- 
rable  from  his  eternal  power  and  Godhead. 
Thefe  things,  therefore,  which  believers  hope 
for,  and  on  account  of  which  they  arejuUi- 
fied,  are  xorought  in  God,  and  compofe  his 
divinity;  fo  that,  being  jullified  by  faith,  the 
ground  of  their  juilification  is  none  other 
than  God  himfelf.  The  hope  of  believers  is 
raifed  by  nothing  lefs  than  thepromifes  which 
God  madeunto  their  P'ather  Abraham,  which 
arc  all  comprifed  in  this,  I  will  be  a  God  un- 
to  thee,  and  to  thy  feed  after  thee.  All  the 
exceeding  great  and  precious  promifes,  are 
fumraed  up  in  this  promife  oi himfelf .  This 
is  the  fubftance  of  things  hoped  for — our  life 
is  hid  with  Chrifl  in  God. 

In  the  new  heaven  and  new  earth,  which 
believers,  according  to  the  promife,  look  for, 
and  where  all  their  hopes  will  be  fatisfied. 


270  Divine  Theory* 

this  proraife  will  be  perfe6lly  fulfilled,  ani 
God  liimfelf  Jliall  be  with  thevi,  and  be  their  , 
God^  Who  fhall  lay  any  thing  to  the  charge 
of  God's  ele'El?  It  is  God  that  jujlifidh !  And 
not  only  are  they  juftified  by  him,  as  being 
himfelf  their  judge  ;  but  alio,  It  is  God  thai 
juftlfidh^  ^thtixig  himfelf  their  righteoufnefs. 


Seflion  2.     Faith,  the  Evidence  oj  Things 
not  feen. 

The  evidence  of  things  not  feen,  which 
is  the  word  of  promife  and  gofpel  of  our 
Lord  Jefus  Chrift,  together  with  the  fub- 
ftance  of  things  hoped  for,  is  taken  into  the 
definition  of  faith ;  for  the  fubftance  of  things, 
all  the  treafures  of  the  kingdom  of  heaven, 
even  God  himfelf,  are  inverted  in  the  gofpel 
promife;  which,  therefore,  reprefents  truly 
the  fubftance  of  things  hoped  fore 

The  promife  of  God  in  ChriR  Jefus,  is  of 
the  nature  of  a  bond  ;  and  it  is  given,  in  good 
faith,  to  the  full  amount  of  this  infinite  fub- 
ftance ;  and    the    v/hole  inheritance  of  the 
Father  is  infaUihly  hoi  den  by  it.     For  men 
verily  [wear  by  the  greater :  and  an  oath  for 
conjirmation  is  to  them  an  end  of  all  ftnfe. 
Wherein  God,  willing  more  abundantly  tojhew 
unto  the  heirs  of  promife  the  immutability  of 
his  counfel,  confirmed  it  by  an  oath  :  That  by 
tii^n  tinniutable  things,  in  zckich  it  was  iinpofji-^ 
bie  for  Goi  to  lie,  we  might  have  firong  confo-^ 
lation,  who  have  fed  fur  refuge  to  lay  hold  ujf-  ' 


Faith  the  Evibenci:,  Sec,       ^yl 

0n  the  hope  Jet  before-  its :  Which  hope  we  have 
as  an  anchor  of  the  foul,  both  fare  andftedfafl^ 
and  which  entereih  into  that  within  the  vaiL 
Heb.  vi.  Wherefore  the  evidence  of  things 
not  feen,  which  we  have  in  the  confirmed 
promife  of  God  in  Chrift  Jefus,  nnay  be  e- 
Iteemed  as  the  fubflance  itlelf,  and  may  be 
fafely  Accounted  to  the  full  value  of  the  inte* 
refi  fecured  in  the  eternal  fellowfliip  of  the 
Father  and  the  Son:  and  thus  to  be  the  heirs 
of  promife,  is  nothing  lefs  than  to  be  heirs  of 
God,  and  joint 'heirs  with  Chrijl, 

The  propriety  of  confidering  the  evidence 
of  things  not  feen,  as  belonging  to  the  defi- 
nition of  faith,  and  the  neceffity  of  connect- 
ing it  with  the  fubftance  itfelf,  may  be  illus- 
trated by  the  nature  of  bank  ellablilhments, 
the  operations  of  which  have  now  become 
very  familiar.  A  fund  being  eflablifhed  and 
fecured  in  bank,  promiflbry  bills  are  ifTued 
upon  the  faith  of  the  bank.  Thefe  bills,  from 
a  bank  of  good  credit,  will  pafs  currently  for 
caQi,  becaufe  ca!h  will  be  given  for  them  at 
the  bank,  '1  hey  reprefent  the  property  in 
the  fund;  and  to  fo  great  an  amount  as  the 
bills  fpccify,  it  is  invelled  in  them,  and  they- 
are  evidence  of  that  right ;  therefore  they  go 
under  the  fame  denomination  as  the  fpecies 
they  reprefent,  and  are  reckoned  as  fo  much 
cafh.  The  promife  of  God,  and  thegofpel 
|of  Jefus  Chnft,  is  heaven's  bank  bill;  and  as 
the  fubftance  of  things  hoped  for  is  faith,  tlic 
evidence  of  things  not  lecn  bears  the  fame 
denomination,  and  with  tiic  greated  propii- 
€iy  is  reckoned  as  faith. 


272  Divine  THEORifi 

Thefe  treafures  of  the  unfeen  world,  tlie 
precious  things  of  faith,  were  all  comprised 
m  the  reward  promifed  to  Chrift-in  the  co- 
venant of  redemption,  whereby  he  wdis-ap* 
j>ointed  heir  of  all  thincrs.  By  his  Father's 
will,  and  his  own  covenant  righteoufnefs,  the: 
whole  inheritance  belongs  to  him ;  where- 
fore the  promifes  are  all  made  out  in  his 
name,  and  the  intereft  fecurtd  to  him  for 
his  ufe  and  advantage  for  ever.  Hence  the 
nameof  Ghrift  is  ufed  toexprefs  the  unfearch- 
able  riches  of  the  promifes;  it  (lands  for  thel 
whoif^  g^'^'^pel^  and  to  preach  Chrift  is  to 
preach  the  whole  couvfcl  of  God:  For  the 
Son  of  God  Jefus  Chrift,  who  was  preached  by 
us,  even  by  me,  and  Sylvanus,  arid  Tymotheus^ 
was  notym  and  nay,  but  in  him  zvas  yea. — 
For  all  the  promifs  of  God  in  him  are  yea^ 
and  in  him  amen,  unto  the  glory  of  God  by  us. 
2  Cor.  i.  ig,  20.  As  the  glory  of  God  is  the 
glory  of  benevolence,  the  things  put  into  the' 
hands  of  Chrift,  both  in  their  nature  and  in 
their  deftination,  were  liberal  things  ;  they 
all  were  the  things  of  God's  free  fpirit,  and 
bare  the  diliinguiihing  infcription  of  the  glo- 
ry of  heaven,  to  be  given  away  \  and  this,  td 
the  blefled  Saviour,  gave  them  their  higheft 
value,  and  made  them  moft  perfeftly  his 
own,  that  they  bore  thus  the  impreffions  of 
his  own  heart,  and  as  the  gifts  of  the  God  of 
love,  of  inellimable  price,  were  deftined  to 
the  glory  of  his  grace.  His  glory,  therefore,- 
as  btmg  full  of  grace  and  truth,,  appears  in 
his  abihty  and  freenefs  to  enrich  others  with 
all  riches  in  hiinfcif,     I'his,  indeed",  is  the 


Faith  the  Evidence;  &c.       273 

glory,  as  of  the  only  begotten  of  the  Father  ; 
and  this  he  manifefted  towards  us,  by  his 
giving  himfelf  for  us. 

The  death  of  Chrift  operated  upon  the 
prornifcs  like  an  indorfemcnt,  or  the  fuper- 
fcription  of  the  name  of  the  owner,  upon 
a  bond;  by  which  it  has  a  public  credit,  and 
the  right  of  property  in  that  name  is  trans- 
ferred to  the  bearer  or  holder,  whoever  he 
be ;  or  if  the  matter  be  confidered  in  the  view 
of  being  a  will  or  tellament,  it  becomes  of 
force,  and  the  interell  bequeathed  paffes  to 
the  heirs,  by  the  death  of  the  teftator.  The 
promifes  being  thus  the  property  of  Chrift 
by  his  death,  were  figned  over  as  a  charity  to 
the  world,  \rith  a  free  invitation  to  all  men 
to  come 'and  receive  the  bounty,  with  no 
other  qualification  than  that  of  their  being 
needy  finners  ;  and  with  a  promife  that  they 
(liall  enjoy  it  a^  their  own  for  ever,  upon  the 
fimple  evidence  of  their  holding  faith,  or  their 
keeping  the  word  of  God  and  the  tejtimony  of 
fjefas  Chrift.  This  evidence  is  equally  free 
for  all ; — it  is  as  free  for  one  man  as  another; 
— it  is  in  its  nature  as  free  and  unconfined 
as  the  air  which  we  breathe.  The  evidence 
of  things  not  feen,  in  the  gofpel  of  Jefus 
Chrift,  can  no  more  be  bound  than  the  beams 
of  the  fun ;  and  is  as  much  a  common  boun- 
ty^ as  is  the  light  of  day. 

Sing,  O  ye  heavens— 'tis  deep"  and  high! 

More  than  the  waters  of  the  flood ! 
Shout,  all  the  earth— behold,  'tis  nigh ! 

It  comes  unsought,  the  giii  cf  Godf 

M  rri  - 


274  Divine  Theory. 

It  is  plain,  however,  that  tbey  only  wIiO' 
receive  the  evidence  of  thmgs  not  fecn,  and 
keep  the  faith^  can  thereby  be  benefitted. — 
Were  a  poor  man  to  have  prefented  him  from 
ti  wealthy  neighbour,  his  endorfed  fecurity 
for  a  great  fum  on  demand; — but  Ihould  he 
refiife  the  favour,  or  taking  it,  (hould  he  de- 
ftroy  the  evidence  of  the  intereft,  by  tramp- 
ling the  bond,  with  his  benefaftors  name  up- 
on it,  as  a  worthlefs  thing,  under  his  feet, 
what  would  it  profit  him?— -If  men  hate  the 
light,  and  will  not  come  to  it;  if  they  (hut 
their  eyes, and  love  darknefs  rather  than  light; 
what  will  it  avail  them,  that  light  is  come  in- 
to the  world?  In  the  nature  of  the  cafe,  to 
be  benefited  by  the  infinite  mercy,  we  muft 
receive  that  evidence  of  things  not  feen,  which 
gives  a  title  to  the  kingdom  of  heaven,  and 
hold  it  fail,  and  let  no  man  take  our  crown. 
By  this  is  trieant,  that  we  prize  the  inter^^, 
that  we  take  a  hearty  fide  in  the  caufe,  and 
that  by  word  and  by  deed,  we  make  the  con- 
feflion  of  Jefus  Chrift  our  own.  Nothing 
more  is  necelfary  for  the  poffcH)on  and  enjoy- 
nient  of  this,  than  of  any  other  gift ;  it  muft 
be  received  and  kept  in  hand.  And  certain- 
ly it  is  as  much  within  the  reach  of  one  man 
to  avail  himfelf  of  this  advantage,  as  for  ano- 
ther ; — ^one  nian  has  as  good  a  warrant  to 
take  up  the  caufe  of  Chrifi,  to  interelt  him- 
felf in  it,  and  fo  to  make  it  his  own,  as  ano- 
ther; and  we  may  be  aflured,that  none  who 
hear  the  gofpel,  will  fail  of  inheriting  the 
bleffing,  but  thofe  ftupid,  blind,  and  profane 
perfons  who,  fgyr  the  iriiles  of  time  and  feufey 


Faith  the  Evidence,  &c.       275 

will  barter  a  kingdom  of  righteoufnefs,  and 
a  crown  of  life. 

Jefus  Chrift  came  into  the  world  to  bear 
witnefs  unto  the  truth,  and  to  confirm  the  pro-- 
mifes  viade  unto  the  Fatluy*s\  which  prom  lies 
to  Abraham,  &c.  may  be  fummed  up  in  a 
country  and  a  feed  ;  a  country  for  a  pollefli- 
on,  and  a  feed  to  inherit  it;  particularly,  the 
anointed  one,  who  {hould  redeem  the  pos- 
felfion,  drive  out  the  enemy,  and  bring  in  his 
brethren  to  inherit  it  for  ever.  The  truth, 
therefore,  contained  in  the  promifes,  is  the 
truth  of  the  kingdom  of.  God ;  and  hence, 
in  confirming  the  promifes,  Chrift  declared 
and  teftified  the  truth  of  the  kingdom  of 
heaven,  as  in  his  confeffion  before  Pontius 
Pilate ;  and  fo  gave  to  the  world  his  evi- 
dence for  the  truth  of  God,  by  the  feal  of  his 
own  blood.  Whoever,  therefore,  receives  and 
Isolds  this  good  confeffion  and  teftimony  of 
Jefus  Chrift,  refpefting  the  promifed  re- 
deemed world,  and  his  and  his  peoples* 
kingdom,  is  an  heir  of  promife ;  for  he  re- 
ceives and  holds  the  word  of  promife,  even 
the  truth  or  faith  vjhich  was  once  delivered 
unto  the  faints ;  and  which  is  the  fealed  evi- 
dence, and  uncontroverted  fecurity  of  things 
not  {ttn. 

How  different  is  this  righteoufnefs  from 
that  of  the  law!  and  this  way  of  lalvation 
from  that  of  works  !  By  grace  are  ye  laved ! 
Mofes  dcfcnbeth  the  rig;ht.eoufnefs  which  is  of 
the  law,  That  the  man  which  doth  thoje  things 
jhall  live  by  them.  But  the  righteoujnefs  which 
IS  of  faith  ^  fpeakcth  on  thismift^  ^ay  not  i/i 


-276  Divine  TheorV. 

thy  heart,  whojiiall  afcend  into  heaven  ?  that 
is,  to  bring  Chriji  down  from  above.  Or,  -tjdhQ 
Jhall  defcend  into  the  deep?  that  is,  to  bring  up 
Chrifl  again  from  the  dead.  But  what  faith 
it?  The  toord  is  nigh  thee,  even  in  thy  mouth, 
and  in  thy  heart :  that  is,  the  word  of  faith 
which  wc  preach,  that  if  thou  faalt  conjefs  with 
thy  mouth  the  Lord  Jefus,  and  flialL  believe 
in  thine  heart,  that  God  haih  raifed  hiw  from 
the  dead,  thou  fiait  befaved.  For  -with  the 
heart  mayi  believeth  unto  rightcoufnefs,  and 
with  the  mouth  confefjion  is  made  unto  fat- 
vaiion, 

Th'i^  faving  confefTion,  embracing  the  un- 
feen  glorv  of  Chrilt,  and  the  power  of  the 
refurredion  world,  is  precifely  the  fame  that 
was  witneffed  by  the  Lord  himfelf.  It  is  the 
gofpel  which  was  preached  by  Paul. — At 
Rome,  when  they  had  appointed  him  a  day, 
there  came  many  to  him  ;  to  whom,  he  expound- 
ed and  t  fifed  the  kingdom  of  God,perjuadii'\g 
them  concerning  fcfus^  Afls  xxviii.  23.-— 
And  Paul  dwelt  txvo  whole  years  in  his  own 
hired  houfe,  and  received  all  that  came  in  un* 
to  hint,  preaching  the  kingdom  of  God,  and 
teaching  thofe  things  which  concern  the  Lord 
Jefus  Chrift,  Verfes  30,  31.  This  is  mani- 
feftly  the  grand  theme  of  the  ancient  fcrip- 
tures.  Paul  could  boldly  appeal  to  king 
Agrippa,  who  was  well  acquainted  with  the 
ethics  and  expedations  entertained  among 
the  Jews,  that  preaching  and  teflifying  in 
this  manner,  was  faying  none  other  things 
than  thofe  vMch  the  prophets  and  Mofcs  did, 
fay  fliould  come:  That  Chrijl  fiould  fufjer^ 


Faith  the  Evidences,  &c.       277 

and  that  hejhould  be  the  firjl  that  Jhould  rife 
from  the  dead,  and  fhould  fiew  light  to  the 
people  and  to  the  Gentiles,  And  this  we  fee 
alfo  was  the  hope  of  Abraham,  Ifaac,  and 
Ifrael;  as  when,  for  preaching  and  teftify- 
ing  concerning  Jefus  and  the  refurreftion, 
Paul  was  bound  and  carried  to  Rome,  he 
called  the  chief  of  the  Jews  together,  and 
faid  unto  them.  For  this  caufe  have  I  called 
for  you,  to  fee  you  i  and  to  f peak  iciihyou  :  be- 
caufe  that  for  the  hope  of  Ifrael  I  am  bound 
with  this  chain. 

In  the  doflrinef)f  the  kingdom,  therefore, 
the  whole  divine  fyflem  is  comprifed;  and 
by  means  of  this  gofpel  of  Chrift,  we  are  able 
to  acquire  the  mofl  extenfive  knowledge  of 
the  only  true  God :  Hence,  fays  Chrift,  He 
that  hath  feen  mc,  hath  feen  the  Father,  And, 
fays  the  apoflle,  It  pleafed  the  Father,  that  in 
hnnPiould  allfulnefs  dxvelL  CoL  i,  Jg.  And 
again,  For  in  him  dnielleth  all  the  julnejs  of 
the  Godhead  bodily.  Chap.  ii.  g.  Difplaying 
the  truth  of  Chrid  is,  hence,  difplaying  the 
Godhead ;  and  the  preaching  among  the 
Gentiles,  the  uifearchahle  riches  oj  Chrift,  is 
to  make  all  men  fee  what  is  the  fellowjhip  of 
the  myjlery  which,  from  the  beginning  oJ  the 
world,  hath  been  hid  in  God,  who  created  all 
things  by  Jefus  Chrip :  To  the  intent  that 
vow  unto  the  principalities  and  powers  in 
heavenly  places,  might  be  known  by  the  church 
the  manifold  wifdovi  of  God,  According  to  the 
tternal purpoje  which  he  purpofe.d  in  Chrifl 
Jefus  our  Lord :  In  whom  we  have  boldnefs 
^nd  accefs  with  confidence  by  the  faith  of  him , 


278  Divine  Theory, 

Eph.  iii.  And  when  we  are  able  to  comprehend 
with  all  faints^  what  is  the  breadth,  and  length, 
and  depth,  and  height;  And  to  know  the  love 
ofChnJf.,  which  pajjeth  knowledge,  we  (hall  be 
filled  with  ail  the  fulnefs  of  God, 

God  is  light,  and  in  him  is  no  darknefs  at  all; 
and  it  is  the  nature  of  light  to  illuminate. — 
Wherefore,  with  ail  the  fulnefs  of  God  dwell- 
ing in  him,  the  Lord  is  a  Sun;  and  he  arifeth 
upon  the  world  with  healing  in  his  beams.  As 
all  the  promifes  are  in  Christ,  and  he  is  full 
of  the  truth  of  God,  his  appearing  is  the  fif- 
ing up  of  the  fait hjul  and  true  witnejs,  and 
niust  of  courf6  give  the  evidence  of  things 
not  feen.  And  when  this  light,  from  the  face 
of  Jefus,  fhineth  in  the  hearts  of  men,  they 
become  light  in  the  Lordy  children  of  the  light 
and  of  the  day,  ^ndjhine  as  lights  in  the  world  i 
receiving  the  evidence  oiltje  and  immortality, 
as  the  truth  is  in  Jefus,  they  are  condrained 
irrefiftibly  to  confefs  it,  and  by  w^ord  and  deed 
to  give  evidence  of  the  divine  reality  of  the 
gofpel  to  others.  True  believers  are  manifejl^ 
ly  declared  to  be  the  epijlle  ofChriji,  known  and 
read  of  all  men  ;  Ye  are  my  witnejfes,  faith  the 
Lord. 

The  evidence  of  things  not  feen  is  ihcfeed 
cfGod,  brought  into  the  world  by  the  Sower; 
who  thought  it  ??2ore  bleffed  to  give  than  to  re^ 
ceive ;  to  be  dif p erf ed  abroad,  and  fown  for  a 
harvell  oilfe  and  immortality. — In  the  Para- 
ble of  the  Sower,  the  feed  is  laid  to  be  the 
'word,  Mark  iv.  14.  that  \^  the  wdrd  of  God, 
Luke  viii.  1 1.  which  is  the  word  of  the  king--, 
dom,  Mauhxiii.  1^.     Aad  when  this  feed  is 


Faith  the  Evidence,  Sec.       279^1 

fown  in  a  good  ground y  it  beareth  fruity  fome 
thirty  fold,  fomejixty.  2^\A  fome  an  hundred  — 
And  as  they  who  receive  the  light  of  the  Lord^ 
are  called  light  in  the  Lord-,  fb,  they  who  re- 
ceive the  feed  of  God,  are  themfelves  the 
feed  or  children  of  God;  as  in  Matth.  xiii^ 
38.  The  good  feed  are  the  children  of  the  king-^ 
dom. ;  for,  in  receiving  this  word  cf  life,  they 
are  regenerated  and  born  of  it,  and  fo  become 
the  children  of  God  by  faith, — Being  born  a- 
gain  not  of  corruptible  feed y  but  of  incorruptible  ^ 
by  the  word  of  God,  which  liveth  and  abidetb 
for  ever,    1  Peter  i.  23, 

As  this  evidence  may  be  fummed  up  in  the 
refurrettion  of  our  Lord  Jefus  Chrift,  this  a- 
lone  is  fometimes  confidered  as  the  life-giv- 
ing power,  and  feed  of  immortal  glory;  as  in 
1  Peter  i.  3,  4.  Blejfed  be  the  God  and  Father 
of  our  Lord  J  ejus  Chrtjl^  which  y  according  to 
his  abundant  mfrcy^  hath  begotten  us  again  un^ 
to  a  lively  hope^  by  the  refurreftion  of  Jefus^^ 
Chrift  from  the  dead,  to  an  inheritance  incor-^ 
tuptible,  and  undejiledy  and  that  jadeth  not  a^ 
way,  referved  in  heaven  for  you. 

They,  in  whofe  hearts  the  fpirit  of  errof 
and  tranfgrelfion  worketh,  are  properly  ftyl- 
ed  the  feed  of  the  ferpenty  and  children  of  the 
wicked  one  ;  for.  Who  is  a  liar y  but  he  that  de-^ 
nieth  that  Jefus  is  theChriJi?  This  is  the  feed^ 
from  whence  is  the  offspring  of  the  devil, 
who  abode  not  in  the  truthy  becaufe  there  is  no 
truth  in  him ;  and  when  he  fpeaketh  a  liCy  he 
fpeaketh  of  his  own;  for  he  is  a  liar,  and  the: 
father  of  it.  So  on  the  other  hand,  they  who 
receive  the  feed  or  word  of  the  kingdom,  are 


28o  Divine  TiiEORYi 

with  propriety  confidered  as  being  of  ]<?zrccli 
the  feed  of  God;  for  they  areof  the  truth,  and 
the  truth  is  of  the  Father;  therefore,  Wbojo^ 
ever  believeth  that  Jejus  is  the  Chriji  is  born  of 
God.  1  John  v.  i.  And,  as  wickednefs  pro- 
ceedethfrom  the  wicked^  they  who  are  of  the 
devil  will  do  his  lulls,  fow  his  errors,  and 
propagate  his  lies;  and,  in  fome  way  or  o- 
iher,  will  be  engaged  againft  Chrift;  fo  like- 
wife,  they  who  are  of  God  will  do  the  truth, 
confcfs  and  propagate  it,  and,  as  workers  to^ 
get  her  with  Chriji  y  they  will  thcmfelves  be- 
come fowers  of  the  feed  of  the  kingdom ;  and 
thus,  in  the  very  deed,  vv^ill  fnare  m  the  blcf- 
fednefs  of  the  liberal  man,  who  hath  difperf^ 
ed,  who  \i2i\h.  given  to  the  poor ^  whofe  righte^ 
oujnejs  endureth  for  ever. 

As  the  hufbandman  by  Towing  his  feed  pre- 
ferves  it,  which  otherwife  would  be  confum- 
ed  and  loft,  whilit,  at  the  fame  time,  the  en- 
creafe  of  it  affords  him  fuftenance;  fo,  the 
righteoufnefsofhimwhodifperfeth,orfoweth 
the  word,  being  the  righteoufnefs  of  faith,  con- 
fiding in  the  feed  itfelf,  retnaineth  jor  ever — -. 
For  unto  every  one  that  hath  jl:) all  be  given ^  ana 
he  fiall  have  abundance:  but  from  him  that 
hath  not  fid  all  be  taken  away,  even  that  which 
he  hath. — •/  will  hear^  faith  the  Lord,  I  will 
hear  the  heavens  ;  and  tbeyfioail  hear  the  earth  ; 
and  the  earth  Jhall  hear  the  corn,  and  the  wine^ 
and  the  oil;  and  they  Jhall  hear  jezreeL 

This  word  of  the  kingdom,  and  evidence 
of  things  notfeen,  is^xX^t  grain  ofmvflardfeedy 
which  a  man  fowed  in  his  field,  and  v;hich,- 
in  the  Hate  of  {tt&^  is  very  fmail,  but^  in  its 


Faith  the  Evidence,  &c.       281 

growth,  becometh  great,  fo  that  the  birds  of 
the  air  come  and  lodge  in  the  boughs  there- 
of,— It  is  the  leaven,  which  a  woman  took 
and  hid  in  three  meafures  of  meal,  until  the 
whole  was  leavened. — It  is  a  treafure  hid  in 
a  field,  the  which  when  a  man  hath  found, 
he  hideth,  and,  for  joy  thereof,  goeth  and 
felleth  all  that  he  hath,  and  buyeth  that  field. 
— It  is  the  pearl  of  great  price,  w^hich  the 
wife  merchant-man,  when  he  had  found  it, 
efleeming  it  better  than  the  merchandize  of 
filver,  and  the  gain  of  it  more  to  be  defired 
than  fine  gold,  went  and  fold  all  that  he  had, 
and  bought  it.  It  is  a  net  that  was  caft  into 
the  fea,  and  gathered  of  every  kind;  which, 
when  it  was  full,  they  drew  to  fhore,  and  fat 
down,  and  gathered  the  good  into  veffels,  but 
cafl  the  bad  away, — It  is  the  good  vineyard, 
yielding  a  thoufand  fold,  which  is  let  out  to 
hufbandmen,  who  mull  render  to  the  owner 
the  fruits  thereof  in  their  feafcns, — Such  are 
the  goods  of  the  great  Houfeholder.comiTiit- 
ted  to  the  care  and  improvement  of  his  flew- 
ards,  who  muft  give  to  their  Lord  a  flrift 
account  of  their  itewardfhip,  in  which  it  is 
required  fiat  a  man  be  found  fait  hj id, — And 
of  this  nature  alfo  are  the  talents  which  the 
nobleman,  travelling  into  a  far  country,  gave 
Jto  his  own  fervants  to  occupy  in  his  abfence; 
and  for  the  wife  and  faithful  improvement  of 
which  they  will  be  reckoned  with,  when,  hav- 
ing received  for  himfelf  a  kingdom,  he  (hall 
return  to  defiroy  his  citizens  that  hated  him, 
and  faid,  we  will  not  have  this  man  to  reign 
over  us;  together  with  the  wicked  fervant. 

Nn 


28a  Divine  Theory. 

who  mifimproves  his  money;  and  to  fharci 
out  cities  to  them  who  love  him,  and  have 
been  faithful  in  a  few  things. 

This  is  the  living  bread  which  came  down 
from  heaven,  of  w^hich  if  any  man  eat,  he 
{hall  YiVe  for  even  And  becaufe  it  is  brought 
forth  and  given  to  the  world  in  the  death 
and  refufrection  of  the  Lord  Jefus  Chrift,  he 
faid  to  the  Jews,  Whofo  eateth  myjlejh,  and  drink- 
€th  my  blood,  hath  eternal  life,  and  I  will  raife  him 
up  at  the  lafl  day.  For  my  JleJJi  is  meat  indeed,  and 
my  blood  is  drink  indeed, — He  that  eateth  my  fleJJi^ 
and  drinketh  my  blood,  dwelleth  in  me,  and  I  in 
Imn. — As  the  living  Father  hath  fent  me,  and  I 
live  by  the  Father:  fo  he  that  eateth  me,  even  he 
fkall  live  by  nte.  This  is  the  bread  which  came  down 
from  heaven:  not  as  your  fathers  did  eat  manna, 
and  are  dead:  he  that  eateth  of  this  bread  fiall  live 
for  ever.-^lt  is  the  living  water  which  Chrift 
givcth  to  them  who  alketh  of  him ;  of  which 
whofoever  drinketh  fhall  never  thirft;  but  it 
fJia/l  be  in  him  a  well  of  water  fpr in ging  up  in* 
to  ever lajling  life.  And  this  is  that  immortal 
principle  in  the  children  of  God,  which,  in 
their  darkeft  and  heavieft  hours,  holds  their 
hearts  waking,  and  forbids  them  to  fleep  as 
do  others.  On  account  of  this  never-failing 
principle,  they  cannot  fin  as  do  others.  Who-^ 
foevcr  is  horn  of  God  doth  not  commit  fn  ;  for 
his  feed  remaineth  in  him:  and  he  cannot  fin 
becavfe  he  is  born  of  God,  John  iii,  q.  that  is, 
according  to  the  view  here  taken  of  fin,  he 
that  is  born  of  God  cannot  ceafe  to  love 
Chrift,  neither  can  he  hate  his  brother. — Pe- 
ter, though  tolfcd  by  the  power  of  fatan  as 


Faith  the  Evidence,  &c,       ^83 

in  a  fieve,  and  his  own  righteoufncfs  flew  a- 
way  like  chafF,  was  yet  laved  as  a  grain  of 
wheat;  for  his  faith  failed  not;  his  watch- 
fulnefs  failed — his  good  condufl:  failed — his 
morality  failed — his  virtue  failed ;  but,  under 
the  gloom  of  fo  heavy  a  night,  and  the  panic 
of  fuch  a  furprifing  temptation;  his  drowfi- 
nefs,  his  rafhnefs,  and  his  timidity;  his  de- 
nying that  he  was  with  Jefus  of  Galilee,  v/ith 
his  curfing  and  fwearing  that  he  knew  not 
the  man;  though  they  concealed,  they  did 
not  extinguifli  the  yearning  of  his  bowels  for 
his  fuffering  Lord. — A  fentimcnt  that  mo- 
ment exifted  in  his  heart,  which  bound  up  his 
foul  with  thelifecf  ChrilL  Peter  never  ceaf- 
ed  to  love  Jefus;  yea,  this  feed  of  God  in 
the  heart  of  a  believer,  howfoevcr  for  a  mo- 
ment it  may  be  depreffed;  in  the  ftrengthof 
its  incorruptible  nature,  and  in  its  certain  ef- 
fefts,  is  infinitely  an  over-match  for  all  the 
enticements  of  life,  or  the  terrors  of  death,  or 
any  other  poffible  temptation  of  earth  or  helL 
The  fowls  of  the  air  may  pluck  away  the 
feed  that  falicth,  and  licth  uncovered  by  the 
way-fide  ;  the  fun,  when  it  is  high,  will  fcorch 
its  tender  blades,  when  it  fpringeth  up  infto- 
ny  ground,  and  has  no  decpnefs  of  earth  for 
a  root ;  and  the  thorns  will  choke  and  render 
unfruitful  that  which  is  fown  among  them  m 
ground  not  broken  up;  but,  when  it  is  re- 
ceived into  an  humble,  a  broken  and  contrite 
heart,  it  will  not  fail,  to  ihike  a  root  too  deep 
for  fatan  to  find,  and  his  cropping  the  blade, 
will  only  caufe  it  to  grow  wim  more  (Irength. 
The  heat  of  tribulation  or  perfecution,  fofar 


s84  Divine  TheorYc 

from  deflroying,  will  improve  its  growth,  and 
quicken  and  force  forward  its  blelfed  harveft; 
and  the  cares  of  this  world,  and  the  deceit- 
fulnefs  of  riches,  and  the  lufts  of  other  things, 
inftead  of  overgrowing,  will  thcmfelves  be 
overgrown  and  ftifled  by  it.  In  an  humble  and 
regenerate  heart,  the  w^ord  of  the  kingdom 
is  fovereign,  and  will  as  certainly  live  and 
reign,  as  that  the  Lord  Jefus  will  live  and 
hold  the  empire  o^  the  world  to  come, — 1  he 
regenerate  heart  is  a  part  of  that  new  world. 
Being  born  of  the  v/ord  of  God  implies, 
that  the  heart  is  changed  and  afTimilated  to 
the  divine  nature  ;  and,  therefore,  he  that  be- 
lieveth  on  the  Son  of  God,  hath  the  zvitnefs, 
or  the  evidence  of  things  not  fcen  in  himjclf;, 
he  has  a  knowledge  of  the  reality  and  glory 
of  eternal  things,  not  merely  from  their  ex- 
ternal evidences,  but  in  tailing  and  experi- 
encing their  divine  nature.  The  truth,  as  it 
is  fhewn  in  the  death  and  refurre^tion  of 
Chrift  is  in  the  fecret  of  his  foul;  for  his  dy- 
ing love  is  fhed  abroad  in  his  heart,  and  he  is 
alio  quickened  by  the  power  that  raifed  him 
up  from  the  dead.  And,  as  in  nature,  things 
attrafl:  tothemfelves;  and,  in  the  moral  world, 
w^e  obferve,  according  to  the  proverb,  that 
like  loves  like ;  fo  the  new-born  foul  will  thirft 
for  God,  for  the  living  God,  and  afpire  to 
rife  to  the  full  enjoyment  of  its  better  por- 
tion. 

"  Rivers  to  the  ocean  n|n, 

''  Nor  stay  in  all  their  course ; 
"  Fires  ascending  seek  the  sun; 
"  Both  speed  them  to  their  soucrc. 


Faith  the  Anticipation,  &c.    28^ 

*'  So  a  soul  that's  born  of  God, 
"  Pants  to  view  his  lovely  facej 

"  Upward  tends  to  his  abode, 
"  To  rest  in  his  embrace." 

This  evidence,  irrefiftible  in  the  minds  of 
all  who  areeffeftually  called,  will  neceflarily 
feparate  them  from  this  world ;  for  having 
fecn  die  promifes  afar  off,  and  being  perfuad- 
ed  of  them,  and  embracing  them,  they  will 
conftfs  that  they  are  Jlr angers  and  pilgrims 
on  the  earth.  For  they  that  jay  fiich  things 
declare  plainly  that  they  feck  a  country.  And 
truly,  vvith  thefe  things  in  view,  this  world 
mull  appear  an  objett  undefirable  and  un- 
worthy of  their  purfuit.  For  the  fame  evi- 
dence that  proves  to  them,  that  the  unfeen 
world  13  pure  and  immortal,  proves  that  this 
is  corruptible  and  perilhing — the  fame  that 
proves  that  another  world  is  approaching, 
proves  that  this  is  paffing  away.  And  being 
thus  kept,  by  the  mighty  power  of  God, 
through  faith,  they  are  effetiually  fecured 
and  faved  from  the  lufls  and  pollutions  of 
this  prefent  evil  world ;  and  are  prepared 
for  a  free  admiffion  into  that  holy  and  be- 
loved city,  where  no  unclean  thing  fhall  en- 
ter.    Thanks  be  unto  God  for  hisunfbeakable 


Seflion  3.  Faith  the  Anticipation  of  future 
Things, 

As   the  evidence  of  future  and    eternal 
things  is  faith,  that  aftion  of  the  heart  and 


285  Divine  Theory* 

mind  which  is  in  agreement  with  it,  is  alfo 
called  faith ;  for  there  is  nothing  in  the  hu- 
man heart  in  agreement  with  the  word  of 
God,  but  what  is  generated  by  it,  and  pro- 
ceeds from  it ;  and  things  of  the  fame  fpecific 
nature,  are  always  confidered  under  one 
common  name. 

If  the  feed  be  wheat,  the  blade  and  flock 
that  fprings  from  it,  is  alfo  wheat;  in  the 
tree,  as  is  the  root,  fo  are  the  branches—//' 
the  root  be  holy,  fo  are  the  branches — and  if 
the  root  of  the  tree  be  faith,  fo  will  be  the 
fruit  of  it — as  Chrift  called  his  word  living 
water,  the  fpringing  of  it  in  the  believer  is 
alfo  called  water — Whofoevcr  drinketh  of  the 
water  that  Ifiall  give  him,Jhall  never  thirji: 
but  the  water  that  IJhallgive  hivi,  fnallbe  in 
him  a  well  of  water  fpringing  up  into  tverlefl^ 
ing  life.  John  iv.  14.  As  the  fubftance  of 
thmg?,  therefore,  being  the  covenant  righte- 
oufnefs  of  God,  is  faith  ;  and  the  gofpel  of 
Chrift,  in  which  this  righteoufnefs  is  reveal- 
ed, is  confidered  as  being  the  fame  thing — • 
the  anticipation  of  it  in  the  mind  of  the  be- 
liever, or  that  new  born  aileftion,  fpiritual 
taftcj  or  finglc  eye,  to  which  this  righteous-^ 
nefs  is  revealed,  is  alfo  properly  confidered 
under  the  fame  denomination. 

Hence,  fays  the  apoille,  I  am  not  cfiamed 
of  the  gofpel  of  Chyifl ;  for  it  is  the  povjer  of 
God  unto  falvalion,  to  every  one  that  believ^ 
eih,  to  the  Jew  jiijl,  and  afo  to  the  Greek, — 
For  therein  is  the  righteousnels  of  God  re- 
%fealed  from  faith  to  biih;  as  it  is  unitien^ 
The  jifl  fhill  live  by  iaiih.     Romans  i.   16, 


Faith  the  Anticipation,  Sec.  287 

17-  There  cslu  be  no  doubt  that  the  gof- 
bel  itfclf  is  often  called  faith,  as  in  Galatians 
i.  23.  He  preackelh  the  faith  xMch  cmce  he. 
deftroyed:  And  1  Tim.  i.  19.  lidding  jaiih 
and  a  good  confcitnce.  In  other  places,  faith 
is  ufed  for  Jellis  Chrift  and  his  righteoufnefs, 
as  in  Gal.  ii,  20.  I  live  tjy  the  jaxthof  ilie  Son 
of  God  \  but  Jefus  Chrifl  is  the  bread  of  life  ; 
And  Judc  20,  Building  up  your f elves  on  your 
moft  holy  faith :  but  Jefus  ChrHV  is  the  only 
foundation  to  build  upon.  And  fomctimes 
faith  is  put  for  the  exercife  of  the  heart  in 
obedience  to  the  gofpcl^  as  in  Gal,  v.  22.  But 
the  fruit  of  the  Spirit  is  love  Joy,  peace  ^  long- 
fuffering^  gentlenefs^  goodnefs,  faith:  And 
Rev.  ii.  ig.  /  knoio  thy  -works,  and  charity, 
andfervicCf  andfaith^  and  thy  patience,  and 
thy  works;  and  the  lafi  to  he  viore  than  the 
firfl.  And  thefe  feveral  views  q{ xwerayflery 
of  faith,  are  given  us  didinftly  in  the  pafl'age 
ju(l  quoted,  Rom.  i.  17,  in  which  we  may 
contemplate  the  whole  glorious  fubjc6i,  viz.  ^ 
Faith  the  fubllance  of  things  hoped  for,  or 
the  righteoufnefs  of  God  in  Chrift,  which  is 
revealed  in  the  gofpel ;  faith  the  evidence  of 
things  not  feen,  or  the  gofpel  itfclf,  in  -which 
the  covenant-righteoufnefs  of  God  is  reveal- 
ed; and/^e/:/j  the  anticipation  of  future  things^ 
or  that  approving  talic  or  open  feeing  e)c^ 
in  the  regenerate  mind,  /^  which  the  faith  of 
God  is  revealed.  O  the  ineftimable  worth 
of  liie  gofpel!  Well  might  the  apofllc  be 
confident,. when  ^A^ra"n  the  righteoufnefs  of 
Godis  revealed  from  faith  to  faith ;  and  Chriil 
was  thereby  revealed  in  hini:  It  is  as    hi^h 


288  Divine  Theory. 

as  heaven,  what  can  we  not  thereby  do? 
Deeper  than  hell,  what  can  we  nor  thereby 
know  ?  He  that  beHeveth  fJiall  not  be  aJhaMed^ 
A  view  of  the  glorious  truth,  very  iimilar  to 
this,  is  given  in  2  Cor,  iii.  18.  where  the 
gofpel,  as  the  miniflration  of  the  fpinr  and 
righteonfnefs,  is  confidered  as  a  ghifs  or 
mirror,  in  which,  beholding  with  open  face 
the  glory  of  the  Lord,  we  are  changed  into 
the  fame  image,  frovi  glory  to  glory. 

'  In  the  gofpel,  the  jiifti'ying  rigliteoufnefs 

*  of  God  our  Saviour,  it  is  conceived,  is  re- 

*  vea'ed  from  the  faith  of  Chrift  to  the  faith 

*  of  the  righteous  ;  who,  as  he  contemplates 

*  the  faith,  or  faitlifiUnefs,  of  Chrilt,  m  his 

*  fuljilling  the  covenant  oi redemption,  gains, 

*  thereby,  a  fair  view  of  the  jnftifying  righte- 

*  oufnefs,  which  is  revealed  in  the  gofpel. — 

*  This  fliith,  or  faithfalnefs,of  ChriPtis  reveal- 

*  ed  in  the  gofpel,  as  the  foundation  of  t^e 
'  juO:  man's  life,  and  is  that  by  which  he  is 

*  fuftained,  the  juft,  or   juflified,  man  lives 

*  by  faith  as  one  lives  by  food.     The  belie v- 

*  er's  feith  is  finritual  life,  fupported,  not 
'by  itfelf,   but  by  the  doSrine   of  Chrifi's 

*  faith,  which  is  the  rock  and  the  manna  that 

*  ibflained  the  church   in  the  wildernefs. — 

*  Chrid's  faithfully  accomphjliing  the  work  of 
'  redemption,  called  his  faith,  is  an  objefl:  of 
'  our  fliith,  and  the  meritorious  ground,  or 
'  the  procuring  caufe  of  our  life.  I  live,idy% 
'  the  righteous;  yet  not  /,  but  Chrijl  liveth  in 
'  me :  and  the  life^  zohich  I  noio  live  in  the 
'  fo'fh,  I  live  by  the  faith  of  the  Son  oj  God, 
'  uuliQ  loved  me,  and  gave  himfclfjor  me.  Gal, 


Faith  the  Anticipation,  &c,    2^^ 

*  ii.  20.  The  Son's  loving  us,  and  giving  him- 
'  felf  for  us,  a  facrijice  for  fin,  according  to 

*  his  engagement  in  the  covenant  of  redemp- 

*  tion,  or  the  keeping  and  performing  of  his 

*  word,  with  his  Father,  is  his  faith.     This 

*  is  the  hope-giving  confideration,  that  fends 

*  on  life ;  and  that  for  the  fake  of  which, 

*  God  gives  fupplies  of  the  fpirit  of  life  in 
^  Chrifl  Jefus.     Our  faith  cannot  feed  upon 

*  itfelf;  it  cannot  live  by  itfelf ;  its  life  muft 
'  be   fuftained  by   a  divine   fource. To 

*  fuppofe  that  the  jull  lives  by  his  own  faith^ 
'  is  as  prepofterous  as  to  fuppofe  that  he 

*  lives  by   his  own  life  ;  for  his  own  faith 
^  is  his  own  fpiritual  life.  The  text  in  Habak. 

*  ii.  4.  The  jufi  pjalliiveby  his  fdithy  is,  in  the 

*  Greek  B\bh,ThejuflfiaU  live  by  my  Faith* 

*  In  the  New  Teftament  writings,  which  look 

*  to  this  text,  there  is  made  no  mention  of  the 

*  relative  terms,  his  or  7ny;  but  it  is  menti- 

*  oned  that  the  juft  fhall  live  by  faith,  by  the 
^  faith  of  the  Son  of  God.  This  language  gives 

*  us  the  true  fenfe  of  Habakkuk,  and  fettles 

*  the  do£lrine  of  life  upon  a  fure  foundation, 

*  In  this  view,  we  can  fee  ample  provifion  for 

*  our  faith,  and  the  means  by  which  our  faith 

*  draws  down  the  fupply  of  the  fpirit  to  fup- 

*  port  our  hope.     Faith  appears^  hence,  to 

*  be  of  great  ufefulnefs  in  the  hope  of  the 

*  righteous,    and  effential  to   his  joys  and 

*  comforts.*     [^t;^?^.] 

The  natural  man  receiveth  not  the  things  of 
the  fpirit  of  God ;  for  they  are  fooUfhnefs  unto 
him :  neither  can  he  know  them,  becaufe  they 
are  fpiritually  difcerned.     But  he  that  isfpi^ 

O  o 


-a^o  Divine  THEORr* 

ritual jvJgeth  all  things,  i  Cor.  ii.  14,  i^.-^ 
Believers  know  the  things  of  the  Ipirit  ex-" 
perimentally,  as  we  know  honey,  milk,  wine, 
or  any  food,  by  the  tafte ;  or  by  aftually 
partaking  of  them  with  appetite  and  relilh — ' 
in  this  way  they  perceive  and  difcern  them — 
other  knowledge  is  hearfay,  but  this  is  cer- 
tainty. And,  in  order  to  this  enjoyment, 
our  minds  muft,  needs,  be  formed  with  love 
to  the  good  in  view — there  muft  be  in  us  a 
tafte  to  receive  it  with  relifh,  as  the  palate 
taftes  his  meat,  or  as  the  philofopher  taftes- 
the  beauties  of  the  rainbow,  or  the  mufician- 
the  harmony  of  founds.  But  the  natural- 
man  is  defhtute  of  this;  therefore,  to  our 
difcerning  and  knowing  the  things  of  the 
fpirit,  it  is  effentially  neceffary  that  we  be 
born  of  the  fpirit  and  be  taught  by  him,  as  the 
truth  is  in  Jefiis,  By  an  importation  of  the 
fpirit,  we  are  made  fpiritua! ;  and  having  m 
us  an  aptitude  for  thefe  things,  and  a  fpiri- 
tual  hunger,  we  (hali  talte  and  fee  iheii? 
worth. 

In  the  work  of  regeneration,  by  the  power 
of  God,  through  the  knov/ledpe  of  Chrift, 
we  are  made  partakers  of  the  divine  nature^ 
and  have  an  anticipation  of  the  fubltance  of 
things,  thereby,  fays  Peter,  are  given  untQ 
us  exceeding  great  and  precious  promifs; 
that  by  thefe  ye  might  be  partakers  of  the 
divine  nature,  2  Peter  i.  4  And  fays  John^, 
ye  ha.ve  an  unEtwn  from  ibe  Holy  One,  and  ye 
know  all  things.  1  John  ii.  20.  In  this  way, 
by  an  iinpartaiion  of  the  riolv  Spirit  of  pro- 
niife,  or  by  an  unolionfrom  the  Holy  One-,  a 


Taith  the  Anticipation,  &c.    291 

tafte  is  formed  for  fpiriiual  good,  and  the 
irue  knowledge  of  it  is  given,  which  affords 
a  divine  entertainment,  and  an  unfpeakable 
anticipation  of  eternal  enjoyment.  And  be- 
lievers, poffeffing  this  talte  for  the  objeft  of 
faith,  GoA,' the  living  God,  as  he  is  manifeft- 
ed  in  the  word,  or  in  Chrid ;  and  this  diviiie 
principle  remaining  in  them,  and  increafmg 
with  increafmg  views  of  the  glory  of  God, 
they  have  a  w^itnefs  in  themfelves,  not  only 
of  the  reality  and  glory  of  the  objeft,  but 
alfo  oF  their  ow^n  interell  in  it — Chrift  is  in 
them  the  hope  of  glory — the  peculiar  ope- 
rations of  the  eternal  truth  in  them,  witnef^ 
that  they  are  in  the  aflual  pofiTeffion  of  it — 
the  promifes,  known  and  experienced  in  their 
life  giving,  life  fapporting,  and  foul  fanfli- 
Tying  nature,  authorize  their  anticipation  of 
eiernai  bleffednefs  ;  and  thus,  thefpiritilfclf 
ieareth  untnefs  with  our  fpirits,  that  zve  are 
the  children  of  God.  The  whole  myftery  of 
faith  is,  thc^refore,  of  one  nature — faith  the 
fabflance  of  things  hoped  for,  is  as  the  body 
of  the  fun — faith  the  evidence  t)f  things  not 
f  !en  is  as  its  beams,  or  (liinin^i  lijjht — and 
faith  the  anticipation  of  future  things,  or  the 
grace  of  faith,  is  as  the  hght  received  in  th/ 
open  eye,  and  enlightening  the  whole  body^ 
to  the  praife  of  tiie  beneficent  fource. 

*  A  tafte  being  formed,  by  the  divine  unc- 
'  tion,  to  relilh  this  good,  it  enlivens  the  pas- 

*  iionsjandcreaies  the  moll  vehement  dc  fires. 

*  llie  mind,  controuled  now  by  the  tafle,  as 

*  direfted  by  truth,  turns  away  from  every 
^  other  object,  as  u:iJcfirable,ja^d  reacbes<at- 


292  Divine  Theory. 

ter  God,  as  the  only  fatisfying  portion.  The 
pafTionof  the  mind,  in  this  cafe,  is  fitly  call- 
ed lenging.  Behold,  fays  the  Pfalmift,  /' 
have  longed  after  thy  precepts:  quicken  me 
in  thy  righteoiifnefs,  PfaL  cxix.  40.  The 
ftrongeft  expreflions  ar^  employed  to  de^ 
fignate  the  religious  feelings  of  the  righte- 
ous; and  when  God  is  the  fpecial  objeft, 
the  whole  foul  goes  out  after  him.  This  is 
the  language  of  the  longing  foul ;  0  Gody 
thou  art  my  God;  early  loill  I  feek  thee:  my 
foul  thtrjtethfor  thee,  'iny  fcfi  loJ^geihfor 
thee,  in  a  dry  and  thir/ly  land,  where  no  zca- 
ter  is :  To  fee  thy  power  and  thy  glory,  fo  as 
I  havefeen  thee  in  ihefan^luary,  Pfal.  Ixiii. 
1,  2,  The  paffionof  longing  for  water,  when 
parching  v/ith  thirfl,  in  a  dry  land,  where 
no  water  is,  is  not  more  ftrong  and  vehe- 
ment, than  is  a  holy  longing  after  God,  la 
the  eyes  of  the  righteous,  no  obje£l  is  fo 
beautiful,  fo  engaging,  as  God's  power 
and  glory,  as  he  hath  feen  him  in  Chrift, 
the  true  fanfluary;  who  forages,  was  the 
illuRrious  antitype,  or  original,  of  the 
worldly  fanftuary,  in  the  tabernacle  and 
temple.  This  fight  is  ravifiiing  ;  it  gives, 
joy  unfpeakable  and  full  of  glory;  and  it 
h  fuited  to  keep  up,  and  to  encreafe,  in  the 
iohX,  everlafling  longing  after  greater  raa- 
nifeilations  of  God  in  Chrift.' 
This  is  a  purifying  faith. — It  is  faid,  Afls 
XV.  9.  that  God  put  no  difference  between  the- 
Jews  an d\Gen tiles,  purifying  their  hearts  by 
faith,  Go-Q  U  thc^ftandard  of  purity,  to  v^hich 
we  are  tO  confer m.   He  is  the  Rock,  his  work 


Faith  the  Anticipation,  Sic.   293 

is  perfect:  for  all  his  "ways  ore  judgment:  a 
God  of  truth,  and  without  iniquity,  jujl  and 
right  is  he.  Deut.  xxxii.  4. — ThertTore,  in 
profpeft  of  enjoying  the  objeft  of  faith,  God 
in  Chrift,  the  believer  will  purify  himfelf. — 
Every  man  that  hath  this  hope  in  him  purify-^ 
eth  himfelf  even  as  he  is  pure.  1  John  iii.  3, 
And  when  the  believer  purifies  himfelf,  even 
as  God  is  pure;  i.  e.  by  keeping  the  eternal 
ftandard  of  purity  in  view ;  fenfible  of  remain- 
ing, indwelling  corruption,  the  plague  of  the 
heart,  he  mortifies  his  lulls,  and  labors  to  be 
perfect  in  every  good  word  and  work;  to  be 
perfeft,  even  as  his  Father  -which  is  in  heaven 
iS  perfe£l;  that  there  be  in  his  heart,  his  af- 
feflions,  his  religion,  nothing  but  pure  love; 
and  that  he  be-p.erfeftly  confecrated  to  God 
in  fpirit,  foul  and  body. — He,  hence,  lives 
and  grc?w^a  up  in  the  wifdom  that  in  from  a- 
hove,  -which  isfirjlpure,  then  peaceable,  gentle, _ 
and  eafy  to  be  entreatedjull  of  mercy  and  good 
fruits,  without  partiality  y  and  toithout  hypocri- 
fy,  James  iii.  17.  Seeing,  fays  YtiQx,ye  have 
purified  your  fouls  in  obeying  the  truth  through 
the  Spirit,  ten  to  unfeigned  love  of  the  brethren  ; 
fee  that  ye  love  one  another  with  a  pure  heart 
fervently:  Being  born  again,  not  of  corrupti- 
ble feed,  but  of  incorruptible,  hy  the  word,  of 
God,  which  liveth  and  abidethjor  ever:  1  Pet. 
i.  22,  23. — Pure  religion,  and  undefilcd,  be- 
fore God  and  the  Father,  is  this,  to  vifit  the  fa- 
therlefs  and  widows  in  their  afflifiion,  and  to 
keep  himfelf  unfpotted  from  the  world.  James 
i.  27. — In  the  praftice  of  this  faith  it  is,  that 
the  believer  clcanfcth  himidyroinallfdlhi- 


-294  Divine  Theohy. 

nejs  officfJi  and  fpirit,  perfe&.ing  holincfs  in 
thejear  of  God,  2  Cor.  vii,  1, — for  the  grace 
4)/  God,  that  bringethfalvalion,  hath  appeared 
to  a  I  men;  Teaching  us,  that  denying  ungod- 
line/s,  and  zvorldly  lu/!s,  wejhould  livefoierly, 
righteoiijly,  and  godly  in  this  pre fcnt  world; 
Looking  for  the  blejfed  hope,  and  glorious  ap- 
pearing of  the  great  God,  a.nd  our  Saviour  fe- 
fus  Clirifi,  Who  gave  hinfdffor  us,  that  he 
might  re  dean  us  from  all  iniquity,  and  purify 
unto  hiwf  if  a  peculiar  people,  zealous  of  good 
rdorks.  1  it.  ii.  11  — 14. 

To  attain  unto  this  purity,  believers  will 
labor  and  ilrive,  a5;  men  who  run  a  race,  or 
Ibldiers,  who  fight  for  a  kingdom. — /,  there- 
fore, fo  run,  fays  the  ApofUe,*  not  as  uncer- 
tain ly :  fo  fight  I,  not  as  one  that  beat^th  the 
mr :  But  I*  keep  under  my  body,  un4 'bring  it 
intofubjcct.ion:  if  that  by  any  means,  jCi)hen  I 
Jiive  preached  to  others,  I  myfelpfiauld  be  a 
caft  away.  1  (^or.  ix.  26,  27. — This'being  the 
way  to  bleffednefs,  purity  is  made  the  high- 
ell  object. — Bebevers,  therefore,  will  deny 
themlelves,  and  t-ke  up  their  crofs,  and  ex- 
ercife  the  greatelt  mo*  tification.  The  infinite 
holineis,  and  ev-erlafling  importance  of  the 
objetl  in  view,  will  fill  them  with  the  moll 
r.cred  concern,  and  their  fpiriis  will  labor 
M'ithm  tlic;-n,  to  be  holv  as  God  is  holy,  and 
piirL  as  Chrill  is  pure.  Forgetting  thofe  things 
which  are  behind,  and  reaching  fi.rth  unto  thofe 
xolach  are  before,  they  pi  cfs  tuucard  the  mark, 
for  the  prize  of  the  high  calling  ofGcd  in  Clirijt 
J  (fus. 

And;  thus,  tbev  do  not  Jabor  in  vain,  for 


Faith  the  ANXiciPATrON,  &c.   29-5 

their  faith,  their  evidence  in  themfelves  will 
be  brightened,  their  anticipation  of  eternal 
bleffednefs  will  be  ftrengthened.  Th^xv  path 
is  as  the Jhining  light,  that  Jliineth  more  and 
Quore  unto  the  perfect  day;  and  enduring  their 
labors  and  trials,  until  patience  has  had  her 
perfefting  work,  they  find  themft  Ives  drav/- 
ing  on  to  their  journey's  end,  to  God  the  e- 
ternal  reft  and  portion  of  their  fouls;  and 
that  they  have  come  already,  as  it  were,  la 
the  fuburbs  of  Glory. 

This  is  an  overcoming  faith. — '  So  great 

*  and  fo  defirablc  is  the  good  in  view,  and  fo 

*  fure  is  the  believer's  hold  of  it,  that  he  is: 
'  armed  to  encounter  every  difficulty,  and  ta 

*  break  through  every  obItru6lion  in  his  way. 

*  Hope^animates   and   fires  him   to  the  w^ar. 

*  OppoQtion  does  but  increafe  his  zeal.    For 

*  we  are }aved  by  hope.  Rom.  viii.  24,  When 

*  nothiiig  lefs  than  eternal  glory  is  the  abjeft 

*  to  be  obtained;  theinfurredion  of  enemies ; 

*  like   the  kings  of  Canaan  againft  Jolhua, 

*  combined  to  fruftrate  his  enjoyment  of  the 

*  promifed  inheritance;  far  from  difcourag- 

*  ing,  befpeaks  the  importance  of  the  good  \\\ 
'  purluit,  and   (limulates  to  perfeverence, — -' 

*  Though  our  conflict  be  (harp,  long  and  try- 

*  ing,  yet  v^efiall  endure  to  the  end,  that  we 

*  u\2iy  be  faved,  rejoicing  in  hapeoftheglo)yof 
'  God. — And  not  only  jo,  but  we  glory  in  tribu- 
'  lations  a  Jo,  knowing  that  tribiuaiion'tjoorkctk 
^patience;  and  patience  experience  ;  andexpe- 
•'  rience  hope.  Rom.  ¥,3. — This  conllraining 
'  hope,  though  it  have  every  thing  to  try  it, 

-  in  a  lung  and  dangerous  march,  ihrough  a 


^gS  Divine  TnEOkt. 

*  land  of  foes;  every  where  itifefted  with  fid- 

*  ry  ferpents,  and  br^Ived   with  hunger   and 

*  thirft,  and  with  the  fcorning  of  many  ;  this 

*  hope  pronipts  now,  as  it  did  Caleb   and 

*  Jofhua,  io  Jbllozv  the  Lord  wholly' 

This  is  very  different  from  the  hope  of  one^ 
who,  having  put  his  hand  to  the  plough,  look- 
ethback;  or,  the  anticipation  of  the  Ifrael* 
ites,  who,  upon  the  (hore  of  the  Red  Sea,  be^ 
lieved  God's  words,  and  fang  his  praijc  ;  but 
Coon  for  gat  his  works,  and  waited  not  for  his 
counfel;  or  as,  at  Sinai,  they  faid,  All  that 
the  Lord  hath  [aid  will  we  do  and  be  obedie?if, 
but  looked  back  into  Egypt,  and  fell  in  the 
wildernefs.  One,  whofe  hope  is  ill-founded^ 
when  he  comes  to  the  up-hill  labor,  and  the 

f)atient  fuftaining  of  the  trial  of  faith,  is  like- 
y  to  feel  little  zeal  for  enduring  hardfliip, 
and  will  fhun  the  crofs, — He  may,  for  a'fea* 
fon,  rejoice  in  the  light  of  truth;  nev<!rthe- 
lefs,  when  tribulation  or  perfeciition  arifithy  be^ 
caufe  of  the  wordy  by  and  by,  he  is  offended. — • 
This  man,  whofe  heart  depart eth  from  the 
Lord,  Jljall  be  like  the  heath  in  the  defer ty  and 
fl:all  notfe  when  good  comet h,  but  flo all  inhabit 
the  parched  places  in  the  wildernefs,  in  a  fait 
land  and  not  inhabited.  Jer.  xvii,  5.  6. — But^ 
Bleffed  is  the  man  that  trujleth  in  the  Lord, 
and  whofe  hope  the  Lord  is.  For  hefiall  be  as 
a  tree  planted  by  the  waters,  and  that  f pre  ad-- 
eth  out  her  roots  by  the  river,  and  jh  all  net  fee 
when  heat  ccmeth,  but  her  leaf  f: all  be  green^ 
andjloall  not  be  carejul  in  the  year  of  droughty 
7ieither  Jhall  ceafe  from  yielding fr  uit.  Je  r*  x  v  ii  * 
7>8. 


FAitH  THE  Anticipation^  &c.  297 

The  truth  of  the  kingdom  of  Jefus  Chrift 
and  his  faints,  is  the  good  man's  hope  fet  be- 
fore us  in  the  gofpel;  Which  hope  we  have  as 
an  anchor  of  the  fguly  both  fare  and Jiedfajly  and 
which  entereth  inti)  that  within  the  vaiL  Whi^ 
ther  the  forerunner  is  for  us  entered^  even  Je^ 
fus,  ?nade  an  hi^h-^priejl  for  ever  after  the  or- 
der oj  Melchifedec.  Heb.  vi.    ig,  20. — *  Jefus, 

*  the  forerunner,  within  the  vail,  in  the  hea- 

*  vens,  does,  in  his  prielUy  office,  take  hold  of 

*  God's  covenant,  and  intercedes,  that  on  the 

*  account  of  his   doing  the  work  of  redemp- 

*  tion,  his  people  may  be  with  him  where  he 

*  is,  that  they  may  behold  his  glory.    His  in- 

*  tercellion,   founded  upon  this   work,  takes 

*  hold  of  the  promifc  bf  a  feed  made  to  the 

*  Son,  as  the  anchor  takes  hold  of  the  ooze, 

*  at  theBottpm  of  the  fea,  and  fecures  the  fhip 

*  from  the  power  of  the  ftorm.' — And  the  be- 
liever, anticipating  this  ilrength  of  Chrift, 
holds  faji  the  cojifidence^  and  the  rejoicing  of 
the  hope  firm  unto  the  end.  Heb.  iii,  6. — Now 
the  juji  Jhatl  live  by  faith  :  but  if  any  man  draw 
back,  ?ny  foul  jloall  have  ni  pleafure  in  him, — • 
The  juft  fliall  live  by  faith;  and  by  perfe- 
vering  in  grace,  he  is  diftinguilhed  from  the: 
hypocrite,  and  is  proved  to  ht^  not  of  them 
who  draw  back  unto  perdition ;  but  of  them  thai 
believe,  to  the  faving  of  the  fouL  Heb.  x.  39; 
And,  rejoicing  in  hope^  patient  in  tribulation^ 
continuing  injia?it  in  prayer  y  he  has  com  fort  as  an 
heir  of  promife.  The  righteous ,  alfo\  fo all  hold 
on  bis  wayy  and  he  that  hath  clean  hands  fo alibi 

Jlrofiger  andjlronger.  Job  xvii.  Q; 


2g8  Divine  Theory. 


Seftion  4.     Jujlijication  by  Faith. 

The  view  of  the  fubje6l  of  juftificationy 
which  is  prefented  in  this  connexion,  is  very 
com prehen five,  and  embraces  the  ground^, 
generally,  of  our  pardon  and  acceptance  with 
God,  together  with  our  adoption  and  fan6ti- 
fication,  or,  our  being  Jet  apart  for  himfelf; 

and,   finally,  of  our  glorification. This 

ground,  according  to  Paul's  doflrine,  is /^///6. 
- — Where' is  boajling  tben?  It  is  excluded.  By 
'what  law  ?  Of  "works  ?  Nay :  but  by  the  law 
ofjaith, — Therefore^  we  conclude,  that  a  man 
Vj'jufl:ified  by   faith   without^  the  deeds  of  the 

law,  Romans  iii,  27,  28. Seeing  it  is  one 

God,  which  ^^// juftify  the  circumcifion  by 
faith,  and  the  uncircumcifion  through  faith,, 
vcrfe  30. — Therefore^  being  ]w[Y\?itd  by  faith, 
we  have  peace  with  God,  through  our  Lord  Je^ 
fus  Chrijt^  Rom.  v.  1. — Thejcripture,  Jorejee^ 
ing  that  God  would ]w^\ly  the  heathen  through 
{-ei-KX^Vi,  preached  the  gofpel  unto  Abraham^  fay-' 
ing.  In  thee  jhall  ad  nations  be  blefed.  Gal.  iii. 
8. — yV here] ore  the  law  was  our  fcbool-majler^ 
to  bring  us  to  Chriji,  that  we  might  be  jujiifed 
by  faith,  verfe  24. 

It  has  always  been  found  that  rmen  arc 
prone  to  felf-righteoufnefs;  they  make  their 
dwn  righteoulhefs  the  ground  of  their  de- 
pendence, as  naturally  as  water  runs  down 
hill ;  hence,  they  have  unceafingly  aiteinpted 
to  pervert  the  gofpel,  by  fubllituting  the  lan> 


Jtjstitication  by  Faith.        299 

of  works  for  the  law  of  faith;  'and  the  righte^ 
oufnefs  of  the  law  for  the  righteoufnefs  of  God. 
—In  order  to  diftinguifh  the  gofpel  juRifica- 
tion  from  that  of  the  law,  and  to  fhew  that 
it  was  founded  in  a  righteoufnefs  of  a  differ- 
ent nature,  the  ancient  believers  ufed  to  call 
this  which  is  by  faith,  thejujtification  of  life; 
and  this  well  agrees  with  the  word  of  cur 
Lord,  Becaufe  I  lively c  fliodl  live  aljo.  In  the 
view  of  which  righteoufnefs,  the  purefi  deeds 
of  the  law  may  well  be  called  dead  vdorks. 

But  no  invention  oFfelf- righteoufnefs  has 
been  more  fuccefsful,  and  has  more  fatally 
corrupted  the  gofpel,  than  the  modern,  pre- 
valent and  fpecious  fcheme  of  admitting  that 
we  are  judified  by  faiih,  v/hil(l,  at  the  fame 
time,  the  faith  of  the  creature  is  laid  hold  of 
iind  fubftitutedfor  the  faith  of  ChrifL  This 
fentrment  of  our  being  juftified  by  our  own 
faith'  in  Chrift,  inftead  of  the  faith  of  Chrifl:, 
crept  forward,  in  a  great  meafure,  through 
the  careleffnefs  of  preachers  and  writers,  in 
ufing  the  term  generally,  and  not  did  inguilh- 
ing  faith,  X.ho.fubjlancc  and  evidence,  as  it  is 
in  ChriR,  from  the  aniicipatioTi,  or,  the  exer- 
cife  of  the  believer  towards  him;  but  having 
fccretly  gotten  ground,  it  has  of  late  been 
boldly  advocated  by  feme  who  flood  high, 
and  have  had  great   influence  in  the  church. 

The  infpired  writers,  however,  and  parti- 
cularly our  apoftle,  very  carefully  diilin- 
guifh  the  faith  by  which  a  man  is  juflified, 
Ironi  every  thing  which  might  be  confidered  as 
lighteouinefs  in  ii,e  creature.  Their  language 
is  tins,  Even  the  rtgiiteoufnefs  oj  God  which  is 


300  Divine  Theort, 

by  faith  of  JefusChriJl,  Rom.  iii,  22. — I  Hxje 
by  the  faith  of  the  Son  of  God.  Gal»  ii.  20. — 
Ye  are  all  the  children  of  God  by  faith  in  Chriji 
jfifuSy  chap,  iii.  26. — In  xvhoni  zee  have  boldr 
nefs  and  accefs,  with  confidence  by  the  faith  of 
him,  Eph.  iii.  12. — And  be  found  in  him,  not 
having  mine  ozvn  right eovf nefs,  which  is  of  the 
]aw,  but  that  ivhich  is  through  the  faith  of 
Chrifl,   the  right eovfncfs  xvhichis  of  God  by 

faith.  Philip,   iii.   0. — Thou  holdef  fa  ft  my 

' name s  and  haft  not  denied  my  jail h.  Rev.  ii. 
13. — Here  are  they  that  keep  the  command^ 
7nenis  of  God,  and  the  faith  oj  fefus.  Rev.  t\\\, 
12.' — The  reafon  vvliy  Paul  fo  particularly 
dillinguifhed  the  ground  of  juftification,  and 
his  laying  fuch  {Irefs  upon  this  view  of  its  be- 
ing the  ja>ith  of  Chrif,  may  be  traced  to  his 
great  cornmiffion  to  preach  the  gofpel  among 
the  Gentiles,  in  which  this  diiiinciion  is  ex- 
preisly  given,  and  with  which  it.clofes,  in  a 
manner  that  could  not  fail  to  make  the  molt 
iolernn  imprefiion  upon  his  mind,  as  though 
the  \vhole  weight  of  his  embalfy  relied  upon 
his  maintaining  this  truth.  This  may  befeen, 
ARs  xxvi.  18,  Delivering  thee  from  the  people^ 
and  from  the  Gentiles,  unto  whom  nozo  I  J  end 
thee.  To  open  their  eyes,  and  to  turn  them  from 
darknefs  to  light,  and  from  the  pczcer  oj  fatan 
unto  God,  that  they  may  receive  j or givenefs  of 

fins^  M-nd  inheiitance  among  them  which  are 

fan[iified,  by  faith  thai  is  in  me. 

Some  have  infiiled,  that  tliis  manner  of 
exprcilion  may  *'  naturally  be  underflood  to 
*  mean  faith  in  Chrilr,  or  the  faith  by  wl;ich 
^  men  believe  in  him,  and  of  v;hich  he  is  iLe 


Justification  by  Faith.       got 

*  objefl.'  [^JDr.  Hopkins.'] But,   when  we 

mean  faith  in  Cfirijt.,  is  it  natural  to  {dij,  faith 
that  is  in  Chriji?  If  this  had  been  the  mean- 
ing, it  doubtlefs  w^ould  have  been  expreffed 
in  the'  aftive,  and  not  in  this  paffive  manner. 
Certainly  no  ^vords  could  be  ufed  to  eflablifh 
the  fenfe  to  be  the  faith  of  Chrift,  more  in- 
difputably,  than  thofe  frequently  ufed  by 
Paul. 

This  argument  has  been  ufed  in  favor  of 
the  believer's   faith,  that  '  fince  the  apoRlc 

*  always  means  the  faith  of  the  believer,  when 

*  he  fays  men  are  juilified  by  faith,  except  in 
^  thefe   few   places,   it    fcems   to   be   doing 

*  violence  to  thofe,   to   underfiand  them  in 

*  quite  a  different  fenfe/ — But,  it  is  taken 
wholly  upon  fuppofition,  that  the  apolHe 
means  the  faith  of  the  believer  in  thofe  other 
places;  the  llrength  of  this  argument  lies,  in 
forcing  a  fenfe  upon  fome  paiiages  which  are 
lefs  exprefs,  and,  from  them,  concludmg  a- 
gainfl  others,  which  are  as  exprefs  as  words 
can  make  them;  this  is  reverfing  the  eda- 
bliOied  rule  of  finding  howan  author  ufes  a 
w^ord  ;  which  is,  to  take  the  palfages  in  which 
the  word  is  ufed  moft  definitely,  and  from 
them  determine  its  fenfe  where  it  is  ufed  mere 
freely^ 

Again,  it  is  faid,  that  to  fay  the  faith  of 
Chrijf  the  faith  of  the  Son  of  God,  ot  faith 
that  is  in  thrift,  &c.  *  is  a  very  oblcure  and 

*  unufual  w^ay  to  exprefs  the  obedience  and 

*  righteoufnefs  of  Chrift/ — But  to  fome  peo- 
ple, faith  does  not  feem  an  obfcure  and  un- 
ufual, or  an  improper  word  whereby  to  ex- 


np2  Divine  Theory. 

prefs  the  covenant  rigbteoufnefs  ofChriJl,  It 
ss  faid,  moreover,  that  '  this  phrafe  muft  be 

*  underftood  to  mean  the  faith  of  the  believ- 
'  cr,  in  a  number  of  other  places;  the  follow- 

*  ing  are-  inftances  of  it,  Acis  iii.  16.  Through 

*  faith  in  his  name. — In   the  original  it  is, 

*  Through  the  faith  of  his  name.  Rom.  iii.  2G.  ' 

*  The  jujlifier  of  him  -that  helicvetk  in  J  ejus. 
^  In  the  original  it  i.%  Him  who  is  of  the  faith 

*  of  Je fas' — But  what  evidence  is  there,  that 
Peter  and  John  meant  their  own  faith,  when 
they  fay.  And  /lis  name,  ilirough  the  Jaitk 
cfhis  name^  hatJi  made  this  manfirong?  Why, 
may  thev  not  be  underftood  to  mean  as  thev 
fdid,  that  the  Lime  man  was  healed  by  the 
name,  or  thr&ugh  thejaith  of  the  name  of  Je- 

fas  Chrijl ;  which  is  faith  the  evidence  o£ things 
notfeen?  And  the  other  palfage,  Hun  ivtio 
is  of  the  faith  of  Jefus^  is  a  phrale  fimilar  to 
that  of  Rev,  xiv.  12,  and  evidently  intends, 
as  there,  him  who  keeps  the  word  of  God,  and 
the  tfimony  of  Jefiis  Chrifi, 

In  the  epilile  to  the  Galatians,  Chrift's 
faith  and  the  believer's  faith  are  both  menti- 
oned in  one  text;  and  they  are  fo  clearly 
diilinguiihed,  the  one  as  being  the  ground  of 
our  juRification,  and  the  other  &s  merely  the 
circumilance ;  that,  were  it  not  for  the  flrong 
bent  of  the  human  mind  to  feifrighteoufnefs, 
St  would  Rem  impoffible  that,  in  this  man-^ 
ner,  by  fubitiiuimg  the  one  for  the  other,  the 
doctrine  of  the  apoHle  could  be  fodrangely. 
miliaken  and  perverted.  See  chap.  ii.  \S. 
Knoxmng  that  a  man  is  not  jifijiedf  .^by  tiie 
Ivor  As  oj   the  law,  hut  by   'he  Jaiih  of  Jefus 


JusTincATio>j  BY  Faith.       ga^ 

Chrijty  even  we  have  believed  in  Jefus  Chrijl ; 
that  we  might  be  jujiified  by  the  faith  of  Chrijl, 
and  not  by  the  works  of  the  law  ;  for  by  the 
tvorks  of  the  lawjfiall  nofle/Ii  bejuflified. — This 
is  a  clear  statement  of  the  glorious  doftrine. 
We  have  believed  in  Jefus  Chrijl,  that  we 
might  h^  jujiified  by  the  faith  ofChrifl,    This 
was  the  profelTion  of  evangelical  Paul.  How 
different  from  the  modern  profefTion  !  Some 
people  who  would  be  thought  evangelical, 
are  careful  to  vary  from  this  profeffion  only 
as  it  •refpefts   the  faith  of  Chrifl,  ;    andean 
find  it  agreeable  to  their  own  views  of  the 
way  of  juRification,  by  a  fmall  amendment 
like  this :  We  have  believed  in  Jefus  Chrijt, 
that  we  migh  bejuflified  by  believing,  in  ChriJL 
Believing  in  Chrilt  is  neceffary,  doubtlefs, 
to  our  being  juftified  by  Chrift  ;  but  to  fub- 
flitute  our  own  faith  for  the  faith  of  Chrift,. 
and  in  thjs  way  fceking  to  be  j unified,  is  not 
believing  in  Chrifl ;  it  is  merely  believing  ia 
our  own  faith.     This  way  feems  ^o  right  to 
a  man,  that  he  can  eafily  pafs  over  the  grof^ 
abfurdity.  We  eat  bread,  and  are  fupported; 
not  by  the  aft  of  eating,  but  by  the  bread  we 
eat — we  run  to  a  houfe,  and  are  prbtefled 
from  the  ftorm  ;  not  by  our  running,  but 
by  the  houfe  into  w^hich  we  enter-^— the  brood 
gather  themfelves  under  the  hen,   and  are 
warmed,  nurtured,,  and  fecured  froni  the  bird 
of  prey  ;  not  by  their  coming  thither,  but 
by  the  parent  wings  of  the  fowl.     Thus  the 
weak  and  defencelefs  flock,  hoveling  to  Shi- 
loh,  before  the  ilorm  and  tempeft,  are  faved 
by  the  Lord  God  of  Ifrael,  under  whofe  wings 


go4  Divine  Theory. 

they  are  come  to  trufl.  Chriftian  profeiTor!? 
were  not,  formerly,  fo  reluftant  in  admitting 
Paul's  conltruftion  of  this  doftrine.  Cafta- 
]io,  in  giving  the  fenfe  of  A6ls  xxvi.  1 8.  writes. 
Qui,  quia  in  fide m  meam  venerunt,  fan^i  fac* 
ti  funt.  Becaufe  they  have  come  into  my  faith  ^ 
&c. 

Though  a  variety  of  terms  are  ufed  in  the 
fcriptures,  to  exprefs  the  ground  of  the  fpe^ 
cial  divine  favour  towards  finners,  it  is  un- 
derftood,  that  one  and  the  fame  thing  is  ever 
intended.  Ifaiah  fays,  By  his  knowledge  Jhall 
my  righteous  ftrvantjujlify  many.  Ifai.  iiii.  i  j. 

*  As  the  Father,  on  the  one  hand  had^  from 
'  the  beginning,  ordained  his  Son  to  the  work 

*  of  redemption — as  he  had  entrufted   hini 

*  with  this  work — as  he  always  upheld  him  ill 
'  the  execution  of  this  work — as  he  had  de- 

*  clared  him,  from  the  excellent  glory,  to  be 

*  his  beloved  Son,  in  whom  he  was  well  pleas- 

*  ed — and  as  he  commanded  the  world  to 

*  hear  him — the  Father,  in  a  law  fenfe,  kncw^ 

*  or  acknowledged,   publicly,  the  Son,  as  a 

*  righteous  and  faithful  parly  in  the  cove- 
'  nant.     So,  on  the  other  hand,  as  the  Son, 

*  early,  accepted  the  Father's  propofal  of  the' 

*  work  of  redemption — as  he  received  inta 

*  his  heart,  his  Father's  law,  the  law  of  re- 

*  demption — as  he  came  into  the  world,  in 

*  a  body  prepared  for  him,  at  the  time  ap- 
'  pointed,  by  the  Father — as  he  always  did 

*  thofe  things   that  pleafed  the  Father — and 

*  as  he  was  always  obedient  as  a  Son,   and 

*  was  always  faithful  as  a  fervant,  in  his  ful* 
'  filing  all   righteoufnefs,  or  all  the  duties^ 


JusTiFiCAtrbN  BY  FAith.       305 

*  which  he  had  covenanted  to  do — he  did^ 

*  properly,  in  a  law  flyle,  knozv  the  Father, 

*  as  his  Father  and  his  God,  as  a  faithful  par- 

*  ty  in  the  covenant;  in  whomiie  trufied,  and 

*  on  whofe  oath  he  relied,   for  the  promifed 

*  reward.     His  death  was  the  itioft  illuftrious 

*  inflance  of  his  knowledge  or  experience  of 
^fidelity  in  the  covenant  work  of  redemp-- 

*  tion/     [Avery,] 

The  knowledge  which  the  Father  had  of 
the  Son,  and  the  knowledge  which  the  Soil 
had  of  the  Father,  is  the  everlafting  righte- 
oufnefs ;  which,  by  the  death  and  refurrec- 
tion  of  Chrift,  is  brought  in,  and  laid  as  the 
foundation  in  Zion,  As  the  Father  knowetB 
vie,  fays  the  Son,  even  fo  know  I  the  Father; 
and  I  lay  down  my  life  for  myfieep.  There-- 
fore  doth  my  Father  love  me,  becaufe  Hay  dowri 
my  life,  that  I  might  take  it  again.  No  man 
taketh  it  from  me,  but  I  lay  it  down  ofmyfclf: 
I  have  power  to  lay  it  down,  and  I  have  power 
to  take  it  again.  This  commandment  have  I 
received  of  my  Father.  John  x.  15 — 18.-—,, 
His  laying  down  his  life,  in  obedience  to  the 
commandment  Vv^hich  he  had  received,  proves 
his  love  to  his  Father — it  is  the  higheft  de- 
monftration  of  filial  duty,  for  which  he  i.^ 
worthy  of  parental  love;  and  it  is  on  the 
account  of  this  knowledge,  that  the  Father 
loves  him. 

It  is  plain,  therefore,  that  his  knowledge,  hy 
which  he  fliall  juflfy  many,  means  the  fame 
as  his  righteoufnef,  for  tlie  fake  of  which  the 
Lord  is  well  pleafed.  And  fince  Chrifl  has 
gone  through  the  work,  and  fince  the  Father 


3o6  Divine  Theory; 

has  accepted  him  in  it,  the  foundation  i^ 
fure  and  permanent;  and  it  is  fuited  to  be- 
get in  them  that  build  upon  it,  the  moft  un- 
limited confidence  of  fuccefs.  In  the  viev/ 
of  the  {lability  and  glory  of  this  ground  of 
hope  in  Chrift,  the  believer  can  trull  his  eter- 
nal all,  and  exukingly  fay,  /  know  whom  I 
have  believed. 

It  is  faid  alfo,  that  we  are  jujlijied  by  his 
blood.     Rom,  V.  9,     This  intends,   evident- 
ly, the  fame  ground  of  juftification  with  hisr 
knowledge,  or  his.  faith,  or  covenant  righte- 
oufnefs,  which  he  held  unto  the  death. — A- 
gain,  it  is  faid,  that  God  for  ChriJTs  fake  hath 
forgiven  you.     Ephefians  iv.  32.    And  that, 
your  fns  are  forgiven  you  J  or  his  navies  fake. 
1  John  ii.  12-     Forgivenefs  from   God,  for 
Chriil's  fake,  and  for  his  name's  fake,  is  for- 
givenefs upon  the  fame  and  only  ground  of 
forgivenefs,  the  faith  or  covenant  righteous- 
nels  of  Chrilt.     Moreover,   when  it  is  faid 
that  God  is  not  alhamed  to  be  called  the* 
God  of  believers,  on  the  account  of  his  hav- 
ing prepared  for  t  hern  a  eiiy;  there  is  offered 
the  lame  leafon  and  ground  of  the  divine 
favour;  for  the  covenanted  work  of  the  Son,, 
and  covenanted  reward  of  the  Father,  where- 
in the  v/retched  and   miferable   build  their 
hope  of  favour  and  life,  frame  \he  found ati-' 
ons  of  the  ciiy  oj'  foundations,  and  compofe 
tlie  glory  of  the  habitation  of  glory. 

1  he  rightc:pufnefs  of  God  in  Chrift,  it  is 
believed,  is  the  on'y  ground  of  our  hope. — - 
Tlie  covenant  rii^iiteoufnefs,  ibbfilling  in  the 
iiumuiable  enrngerncni  of  the  i^on   10  per- 


Justification  BY  Faith.       307 

form  the  work  of  redemption,  which  the  Fa-^ 
ther  gave  him  to  do,  together  with  the  fecu- 
rity  of  the  promife  and  oath  of  the  Father, 
to  reward  him  with  a  feed  to  ferve  him,  and 
glory  and  a  kingdom,  upon  the  performance 
of  the  work — this  righteoufnefs,  which  is  of 
the  Lord.  Ifai.  liv.    17 — this  righteoufnefs, 
which  is  in  the  Lord.     Ifai.  xlv.   24 — this 
righteoufnefs,  which  is  Jehovah  himfeif  Jer. 
xxiii.  6 — ^is  the  only  righteoufnefs  that  can 
avail  to  the  juftification  of  the  ungodly. — 
Bat  this  righteoufnefs,  which  endureth  for 
ever,  by  the  death  of  Chriil,  is  brought  in ; 
and,  in  the  cverlafling  gofpel,  is  exhibited  as 
a  free  gift  urlto  all,  and  is  upon  all  them  that 
believe.     And  though   the  righteoufnefs    oi 
the  law,  being  of  a  moral  nature,  <:an  never 
be  imputed  or  given  to  another ;  neither  it, 
nor  its  benefits — and  the  inan,  and  he  only, 
that  (ioth  the  worlcs  of  the  law,  Jkall  live  in 
them;  yerijiis  divine  Tighteoufnefs  may  be 
beftowed  upon,  and  made  over  to  another, 
i,  e.  God  can  difpofe  of  himfeif,  and  give 
away  himfeif;  and  this  righteoufnefs,  through 
grace,  becomes   ours  as  (triftly,  and  in  the 
fame  fenfe,  as  Chrid  is  ours;  and   God  in 
Chrid  is  our  inheritance  and  portion. 

I  have  made  a  covenant  with  my  cliofen,  fays 
the  Father,  /  have  /worn  unto  David  my  fer- 
vant.  Thy  feed  will  I  establijh  Jor  ever,  a7id 
build  up  thy  throne  to  all  generations.  To  this 
covenant  the  Son,  David  our  King,  gave  the 
mofl  ready  confent,  when  it  was  piopofed, 
and  wh'^n  the  work  was  delineated,  fo  that 
•XL  was  clearly  before  him;  and  in  it  he -ea- 

4 


goS  Divine  Theory. 

gaged,  with  the  pureft  zeal  to  perform  it. — - 

Wherefore,  xohen  he  covieth  into  the  world,  he 

faith.  Sacrifice  and  offering  thou  wouldjt  not^ 

but  a  body  hajl  thou  prepared'  tne :  in  burnt 

offerings  and  facrifices  for  fin  thou  hafi  had  no 

pleafiire :  Then f aid  I,  Lo  I  come  (in  the  volume 

of  the  book  it  is  written  of  me)  to  do  thy  will, 

0  God,     Above,  when  he  fiid.  Sacrifice,  and 

offering,    and    burnt- offerings,   aiid  offering 

for  fin  thou  wouldejt  not, neither  hadfl  pica furc 

therein  (which  are  offered  by  the  law  ;)  Then 

faid  he,  Lo,  I  come  to  do  thy  will,  0  God,     He 

takeih  away  the  firfi,  that  he  might  flablifii  the 

Jecond.     By  the  which  will,  zve  arc  fanclified 

through  the  effhing  of  the  body  of  J  ejus  Chrifi 

once  for  all,     Heb.  x,  5 — 10. 

When  it  is  faid,  therefore,  that  we  arejuft- 
ified  by  the  faith  of  Chriji ;  or  that  we  are 
j unified  by  his  knozoledge,  or  by  his  blood;  or 
that  we  receive  forgivenefs  of  God,  for  his 
name  fake ;  or  that  we  are  made  righteous 
by  the  obedience  of  one,  Rom,  v.  39.  or  that 
we  are  fanftified  by  the  divine  will;  or  that 
God  is  not  afhamed  to  be  called  our  God, 
on  account  of  a  city  which  he  has  prepared 
for  us  ;  or  that  grace  reigneth  through  nght" 
eoufnefs  unto  eternal  life;  we  are  not  to  un- 
derfiand,  that  there  arc  different  ways  foe 
the  exercife  of  the  divine  favour  towards 
finners  ;  but  that  all  thefe,  and  many  other 
like  terms,  iue  ufed  in  the  fcriptures,  to  ex- 
prefs  the  fame  and  only  ground  of  our  par- 
don and  acceptance  with  God. 

in  the  numerous  places,  in  which  the  rea- 
fon  of  the  divine  favour  is  afligned,  the  only 


Justification  by  Faith.       309 

difference  obferved,  is  that  which  relates  to 
the  diftinftion  of  the  fub/iance  and  evidence 
of  faith— fometimes,  the  righteoufnefs  of 
Chrilt,  as  it  exifted  from  eternity,  in  his  con- 
fent  to  the  covenant,  is  direcily  given;  and 
fometimes,  that  exhibition  of  his  righteous- 
nefs,  which  he  has  made  in  the  world,  is  more 
immediately  in  view;  or,  perhaps,  it  may  be 
obferved,  that  fometimes  the  divine  will  is 
contemplated  in  all  its  parts;  and  fometimes 
more  particularly,  the  part  of  duty. 

The  will  of  the  Father  has  always  been  a 
law  to  the  Son.  This  law  has  always  been  in 
his  heart;  he  has  alv/ays  delighted  in  it, and 
the  Father  has  always  loved  the  Son  ;  he  has 
always  delighted  in  him,  as  his  only  begotten, 
and  honored  and  glorified  him  with  himfelf. 
And  this  everlasting  righteoufnefs  is  fully  ex- 
hibited in  the  work  of  redemption;  for,  as 
the  Son,  in  his  fervice-work,  has  given  pub- 
lic evidence  of  his  righteoufnefs,  and  fully  de- 
clared his  regard  to  the  divine  will,  a  foun- 
dation is  laid  for  the  Father  to  give  public 
evidence  alfo  oi  his  righteoufnefs,  and  de- 
clare his  love  to  his  Son,  and  his  delight  and 
pleafure  in  his  v/ork. — This  is  done  by  his 
■j)ardoning  and  justifying  finners  for  his  Son's 
liake,  according  to  his  promife  to  him  in  the 
covenant. — But  nozo  the  righteoufnefs  of  God 
without  the  law  is  manifejled,  being  zoitnejfed 
by  the  law  and  the  prophets;  Even  the  righte- 
oufnefs of  God  which  is  by  faith  of  Jcfus  Chrijl 
unto  all,  and  upon  all  them  that  believe;  for 
there  is  no  difference:  For  all  have fnned  and 
.comefiort  oj  the  glory  of  God;  Being  jufficd 


3^ 


Divine  Theory. 


J'reely  hy  his  grace,  through  the  redemption  thai 
is  in  Jefus  Chriji;  Whom  God  hath  Jet  [orXh 
through  faith  in  his  blood,  to  declare  his  righ- 
tecujnejsjor  the  remijjion  of  fins  that  are  pajl^ 
through  the  forbearance  of  God;  To  declare,  I 

fay,  at  this  time  his  righteoufncfs :  that  he 
77iight  be  ju/i,  and  the  jiflifier  of  him  which 

helievethin  Jefas,  Romans  iii.  21 — 26. 

And  all  the  honor  which  is  conferred  upon 
Christ  dechiratively,  and  all  the  favor  which 
is  conferred  upon  men.,  are  to  testify  the  di- 
vine acceptablenefs  of  his  faith,  or  covenant 
righteoufncfs;  evidenced  in  his  blood,  or  in 
his  making  himfelf  a  facrifice  according  to 
the  divine  wili, — God,  now,  has  a  reafon  to 
be  adigned,  as  the  ground  of  his  fhowing  fa- 
vor to  finners;  a6iing  upon  the  ground  of 
the  exhibited  righteoufncfs  of  his  Son,  God 
makes  it  to  be  fcen,  that  he  loves  righteouf- 
ncfs and  hates  iniquity.  God  is,  now,  jift  to 
liis  own  engagement,  and  ;?//?  to  his  righte- 
ous fervant;  when,  according  to  hispromife 
in  the  covenant  of  redemption,  he  jullifietli 
Iiim  who  believeth  in  Jefus* 


Seflion  5.  Grace  f over eign  through  Ffudu 

Grace  is  a  ikread  of  gold,  appearing  everr 
wliere  in  the  doftrine  of  the  Old  and  New 
Teflament;  the  whole  fyfiem  of  redemption 
difplays  it;  and  every  one. truly  enlightened 
by  the  gofpel  mult  fee  and  admire  it.  Grace 
'is  lifed  n^   the  fcripture^,   in   relation  to  tli€ 


Grace  sovereign,  <S:c,         jif 

w'hole,  and  every  part  of  the  work  ofredemp- 
tion,  from  the  foundation  to  the  top-ftone; 
though,  perhaps,  the  moil  definite  ufe  of  tlie 
term  expreffes  an  a£l  of  government,  in  which 
God  fhows  favor  to  the  guihy,  as  it  is  dif- 
played  in  juftification. 

Grace  is  ufed,  in  relation  to  faith,  as  the 
Jubftance  of  things  hoped  for,  to  exprefs  the 
gift  of  righteoufnefs,  as  bellowed  upon  us  by 
the  Father,   and  received  by  Chriil,   as  our 
truftee  and  furety,  before  the  world  began ; 
and  it  is  ufed,  particularly,  in  relation  to  the 
evidence,  to  exprefs  the  redemption-work  oF 
Chrift,  together,  with  the  aEt  of  government, 
proceeding  upon  this   work,  in  which  the 
righteoufnefs  of  God  is  fully   difplayed,  in 
our  pardon  and  acceptance  with  him ;  and  it 
is  alto  ufed  iiivrelation  to  the  anticipation,  to- 
exprefs  the  fruits  of  righteoufnefs  in  the  glo- 
rious,  7noli  glorious  minillration  of  the  fpirit. 
— In  a  word,  grace  is  ufed,  generally,  to  ex- 
prefs the  work  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Gholt. — ^^Thc  work  of  re- 
demption is  grace!  grace!  the  manifold  grace 
,oJGod! 

The  Father,  of  his  mere  good  plcafare, 
gave  to  us  his  Son,  and,  with  him,  he  has 
given  us  the  kingdom — he  has  freely  given  u.^ 
all  things-.  The  Lord  Jefus  Chrid  gave  him- 
felf  freely;  no  man  took  his  life  from  him, 
but  he  laid  it  down  of  himfelf;  and  the  Holy 
Ghofl  is  the  free  fpirit,  the  fpirit  of  grace ; 
and,  by  his  free  agency,  we  are  effeftually  cal- 
led. Our  falvationis  wholly  of  free,  rich,  and 
fovereign  grace.    The  gofpel  is  given  freely 


^12  Divine  Theory. 

to  the  world ;  and,  as  the  wind  bloweth  wherS 
it  lifteth,  fo  is  every  man  vifited  that  is  born 
of  the  Spirit;  for  he  is  the  God  of  alt  grace ^ 
who  hath  called  us  unto  his  eternal  glory  by 
Jejus  Chri/h  i  Peter  v.  lo, — Faith  the  fub- 
Jiance  of  things,  is  the  gift  of  God  ;  faith  the 
evidence,  is  alfo  the  gift  of  God;  and  the  an- 
ticipation is  received,  not  by  the  works  of  the 
law,  but  by  the  hearing  of  faith.  Gal.  iii.  2. — 
So  then,  faith  cometh  by  hearing,  and  hearing 
by  the  word  of  God,  Rom.  x.  17. — For  by  grace 
are  ye  faved,  through  faith;  and  that  not  of 
yourfelves;  it  is  the  gift  of  God:  Notbfworh 
leji  any  manfiouid  boaf.  Eph.  ii.  8,  9. 

In  the  view  of  the  kingdom  of  righteouf- 
nefs,  and  the  provifion  which  God  has  madei 
for  a  perifliing  world,  there  is  certainly  no 
room  for  boailing — no  man  has  had  a  hand 
in  this  work — for  this  kingdom  was  prepar- 
ed, and  the  rich  provifion  was  made  and  giv- 
en to  us  in  Chrift  before  the  world  was — • 
hence  it  is  called  grace — According  to  his 
oion  purpofe  and  grace  which  was  given  us  in 
Chrijl  Jef as,  before  the  world  began,  2  Tim. 
i.  g.  And  in  the  view  of  bringing  forward, 
and  exhibiting  of  this  eternal  provifion  to 
the  world,  all  boafting  of  men  is  utterly  ex- 
cluded— For  when  roe  were  yet  with  out Jlrength 
— when  we  were  enemies — in  due  time  Chrijl 
died  for  the  ungodly,  Rom.  v.  6 — 10,  And, 
with  refpefl:  to  the  anticipation,  in  the  nature 
of  the  thing,  no  glory  can  be  due  to  the  fub- 
je6l;  for  whatfcever  be  the  merit  of  making, 
a  fead  of  fat  things,  of  fpreading  out  the  pro- 
vifion upon  the  table,  and  of  inviting  and 


Grace  sovereign,  &c.         313 

cbnftraining  the  poor  and  unworthy  to  come 
freely,  and  partake  of  it;  no  part  thereof, 
farely,  can  be  alcribed  to  the  indigent,  felf- 
dellroyed  guefts,  merely  for  coming,  feed- 
ing and  fealting  upon  the  rich  bounty. ^ 

Whatfoever  might  be  the  merit  of  provid- 
ing a  ranfom  for  lawful  captives  and  con- 
demned prifoners,  and  of  bringing  to  them 
the  good  news  of  their  free  and  full  liberar- 
tion ;  certainly,  there  is  none  in  their  hear- 
ing and  rejoicmg  in  the  glad  tidings,  and 
in  their  receiving  and  enjoying  the  liberty 
gracioudy  beftowed  upon  them;  Or  howfo- 
ever  great,  and  infinitely  meritorious,  is  the 
work  which  formed  the  orb  of  day,  and  which 
fends  forth  daily,  his  golden  rays  to  enlight- 
en and  animate  the  world,  nothing  of  the 
virtue,  nothing  of  the  praife  of  the  mighty 
deed  belongs  to  us,  who  behold,  and  admire, 
and  ielicitate  ourfelves  in  the  glory  that 
beams  around  us  and  upon  us.  Whe7^e  is 
boajling  t/ieiiF  It  is  excluded.  By  what  law? 
of  works?  Nay :  but  by  the  law  of  faith. 

Grace  fuppofes  guilt  and  ill  defert  in  the 
object.  The  angels  of  light  are  not  fubjefts 
of  grace,  for  they  have  not  finned.  The  an^ 
gels  which  kept  not  their  Jirjieflate,  are  not 
i'ubjecls  of  grace ;  for  there  is  not  laid  a  foun- 
dation, upon  which  it  can  be  exercifed  to- 
wards them  ;  for  ChriR  took  not  on  him  the 
nature  of  angels.  Were  it  noi  for  Chriii's 
laediaiion,  our  cafe  would  have  been  a>  des- 
perate as  theirs — Chrilt's  righteoufnefs  is  the 
only  ground  upon  which  grace  can  be  exer- 
cifed towards  us. 

Rr 


3S4  Divine  Theory* 

This  righteoufnefs  gives  rife  to  the  exercil?: 
and  reign  of  grace.     *  It  is  the  leading  fen- 

*  timent  of  the  kingdom^  on  this  head,  that 
^  grace  reignetk  through  righteoufnefs  unto 
«*  eternal  Life,  by  Jefas  Chrijl  our  Lord,  Rom. 

*  V.  21.     in  this  way,  falvation  is  wholly  of 

*  grace.  Therefore  it  is  of  faith,  that  it  might 

*  be  by  grace,  Rom.  iv.  i6.  Grace  regards 
^  no  good  in  us,  as  the  moving  caufe,  and  is 
«'  exafctly  what  is  needful  and  neceflary  for 
«  the  children  of  Adam,  who,  by  his  one  of 
'fence,  were  confituted  jinners ;  and,  hence, 

*  are  by  nature  the  children  of  -wrath,  or  of 

*  depravity,  and  are  expofed  to  vengeance. 

*  We  are  to  conceive  of  the  work  of  Chrift, 

*  as  that  it  opened  the  way  for  grace  to  reigrv^ 
*and  to  hold  an  illuftrious  diliinftion,  and- 
•appear  to  be  grace.     The  believer,  under 

*  every  dfpenfation  of  the  grace  of  God,  is 

*  made  to  lee  that  his  falvation,  from  the  he- 

*  ginning  to  the  end,  is  of  grace  througb 

*  righteoufnefs.^ 

'  There  are  fome  who  would  have  us  date 

*  the  gofpel  from  the  era  of  the  incarnation  ; 

*  but  the  apoftle  Paul,  we  think,  better  un- 
^  de rtt ood  y s  origj n.  7  liefcriptui  ejorefeeing^ 
'  fays  he,  that  God  zoould  juftify  the  heathen 
'  through  faith,  pnached  before  the  gofpel  un^ 
*"  to  Ah  a  ham,  faying.  In   thee  /hall  all  na- 

*  t^ons  be  blcfjtd.    Gal.  iii.  8.    1  he  gofpel  has 

*  been  of  the  ricliell  advantage  to  men  in  all 

*  ages — ihe  go(pel  has  ever  directed  men  to- 
•to  Chnfl,  that  they  might  be  juilified  by 
*"  faith,  or  {he  Jldehty  ofChrii].'  Hence,  im 
ancient  generaiioris,   believers   have  had   a.^ 


Grace  sovereitjn,  &c.         515 

gi^lorious  anticipation  oHhe  kingdom  of  rights 
^oufaefs,  the  kingdom  of  heaven,  the  r  eigne 
OF  GRACE,  in  the  pardon  of  their  fins,  and 
free  acceptance  with  God. 

Thofe  who  lived  under  the  lefs  clear  dif- 
pcnfations,  did  really  enjoy  this  advantage, 
lb  as  to  be  able  to  obtain  Juftification  and 
life  by  the  righteoufnefs  of  Chrift.  But  thofe 
who  live  under  the  prcfent  difpenfation  of 
the  gofpel,  enjoy  the  fame  advantage,  with 
far  clearer  light  and  evidence  of  its  truth  and 
glory,  and  of  the  great  objefls  which  it  re- 
veals. God  kathjaved  us,  and  called  us  with 
an  holy  calling,  not  according  to  cur  zoorks^ 
hut  accoi' ding  to  his  ozon  pwpofe  and  grace ^ 
which  was  given  us  in  Chrijt  Jcfus,  before  the 
world  began  ;  But  is  now  made  manifefi  by  the 
appearing  of  our  Saviour  Jefus  Clirifl,  who 
hath  aboliflied  death,  and  hath  brought  life  and 
immortality  to  light  through  ihegoJpcL  2  Tim« 
i.  g,  10.— — '  It  was  the  early  belief  of  \\\t 
■*  church,  that.  Then  fiall  we  know,  ifwejol- 

*  low  on  to  know  the  Lord:  his  going  forth  is 

*  prepared  as  the  morning  ;  and  hejhall  come 

*  unto  us  as  the  rain :  as  the  latter  and  former 
'  rain  unto  the  earth,  Hof.  vi.  3.     In  taking 

*  the  clew,  and  in  following  on  to  know  the 
'  Lord  Jefus,  through  the  types,  and  figures, 

*  and  prophecies,  which,  likeyZar  light,  gave 

*  the  object  really,  though  dimly,  they  found 

*  him,  finally,  in  all  the  glory  of  the  morning 

*  light.    1  he  Lord  then  faid  to  his  difciple^, 

*  Bicjjed  are  the  eyes,  which  fee  the  things  that 
V  ye  fee:  I  tell  you,  that  many  prophets  and 

*"  kings  have  dcjired  to  Jet  thofe  things  which 


3iS  DivixVE  Theory.' 

^  ye  fee,  and  have  notfeen  them;  and  to  hear 

*  thofe  things  which  ye  hear,  and  have  not  heard 

*  them.     Luke  x.    23,  24.     Chrift  upon  the 

*  crofs  explained,  in  a  (hort  time,  the  viyjlery 

*  which  hath  been  hid,  from  ages  and  genera- 
'  tions,  hid  in  the  types  and  figures  of  the 

*  law,  but  now  is  madf  manifeji  to  the  faints  ; 

*  To  whom  God  would  make  known  what' is  the 

*  riches  of  the  glory  of  this  myftery  among  the 

*  Gentiles;  which  is  Chrift  in  you  the  hope  of 

*  glory.     Col.  i.  26,  27.     The  riches  of  the 

*  glory  of  this  myllery  have  been  hidden,  not. 

*  totally,  but  in  comparifon  of  the  clear  light 

*  of  the  go! pel  difpenfation,  when  the  patterns- 

*  of  things  in  the  heavens  loft  their  glory^  in 

*  the fyffei'ing  Meffiah,  like  the  Itars  of  hcav- 

*  en  when  the  fun  rifes.  Heb.  ix.  23 — 26. 
* Salvation  through  Chrift  crucified,  is 

*  the  Qiining   fcntiment  of  the  law  difpen- 

*  fation/  The  fame  way  of  life,  redemption 
through  the  blood  of  Chrift,  was  opened  and 
taught  from  the  beginning- — there  never  was 
falvation  in  any  other. 

Life  and  immortality  are  barred  upon  eve- 
ry fcheme  befide  the  gofpel.  Selfrighteous- 
nels,  in  which  moil  men  truft,  may  aSbrd  a 
temporary  comfort;  but  the  rain,  and  wind, 
and  hail,  of  fevere  trial,  will  undermine  the 
hope  that  is  founded  upon  it,  and  will  fweep 
away,  utterly,  the  refuge  of  lies  in  which  they 
truft.  We  cannot,  therefore,  too  much  ad- 
mire the  glory  of  grace,  feen  and  enjoyed  in 
the  gofpel.  The  true  fcheme  of  the  gofpel, 
makes  grace  appear  and  fhine — and  no  doc- 
trine, behdes  this,  will,  in  the  end,  fuppo?t, 
ih^hope  of  men. 


Grace  sovereign,  &c,         317 

But  there  are  fchemes  \vhich  frustrate  the 
gofpel  fcheme  of  grace;  the  old  fcheme  of 
justification  by  works  does  it;  but  the  law  of 
faith,  or  the  constitution  of  (living  finners  by 
the  faith  of  Christ,  establiilies  the  law,  the 
ancient  law  of  grace  through  righieoufnefs. 
Itestablifhesthai  fcheme  of  fa ving  finners,  by 
grace  through  faith,  which  is  vifible  through- 
out the  whole  divine  revelation,  and  is  ciif- 
played  in  the  fcriptures  of  the  Old  and  New 
Testament. — The  reader  of  the  Old  Testa- 
ment, under  the  guidance  of  the  Spirit,  be- 
holds wanderous  things  cut.  0/  Gud's  laii^ ;  the 
wonderous  things  of  redemption,  difplaying, 
in  every  tvpical  thing,  that  grace,  which 
bringeth  falvation,  through  the  Lamb  flaia 
from  the  foundation  of  the  world.  Through 
the  medium  of  the  law,  or  gofpel,  the^^^'^'::; 
and  the  Greek  behold  the  fame  grace,  and 
worfhip  together  with  the  fame  lenfe  of  de- 
pendence for  falvation,  on  grace  through 
Christ. — And  if  by  ^race,  then  it  is  no  more  <f 
nvorks:  other^wife  grace  is  no  more  groce.  But 
if  it  be  of  works,  then  it  is  no  more  grace:  0-^ 
t  her  wife  work  is  no  more  work. 

And  no  lefs  is  the  do6trine  of  grace  per- 
verted and  made  of  none  effecl:,  by  the  mo- 
dern fcheme  of  fubftiiuiing  our  fanh,  or  be- 
lieving in  Chrift,  for  the  faith  of  Chrifl;  for^ 
our  faith  in  Chrift  is  our  own  exercife,  and 
belongs  to  the  righteoufnefs  of  the  law,  and 
comes  into  the  true  definition  of  our  own 
righreoufnefi,  as  much  as  does  the  execife 
of  repentance,  or  humility,  or  love  to  God, 
?ind  our  neighbor.  Our  believingia  the  Lord 


I. 


3i8  Divine  Theory. 

our  God  is  efTentially  nccelTary  to  conflitutc 
the  deeds  that  are  required  in  the  law;  faith- 
lefs  deeds  are  not  deeds  of  the  law. — The  a- 
poftle,  we  may  be  afllired,  when  he  often 
mentioned  the  deeds  of  the  law  as  being  in- 
fufhcient  to  jaftify  men,  did  not  mean  deeds 
which  are  delHtute  of  faith  and  love ;  the  lavf 
knows  no  fuch  deeds,  for  it  is-hqly,  and  the 
deeds  required  therein  can  be  nothing  fhort 
ot  holy,  believing  exerciles. — Believing  in 
Chrilt  is  a  moral  exercife,  and  belongs  to  the 
fyftem  of  moral  duty.  If  then,  we  be  juOified 
by  oar  att  of  believing  in  Chrill,  we  have 
whereof  to  glory ;  for,  without  difpute,  that 
w^iich  can  avail  to  our  juflification,  may  be 
coniidered  in  no  fmall  degree  meritorious; 
And,  to  follow  the  reafoning  of  the  apoille, 
in  this  cafe,  righteGufncfs  comes  by  the  lazo, 
and  Chrijl  is  dead  in  vain. 

To  tins  it  is  lifuallyanfwered.that  althoudi 
we  be  juRihed  by  our  own  faith,  yet  we  may 
not  boalt,  becaufe  we  are  dependent  on  di- 
vine influences  for  fuch  a  good  exercife. — . 
But  this  reply  by  no  means  obviates  thedif-* 
ficuliy.  Creatures,  doubtlefs,  are  dependent 
on  God  for  their  right  and  holy  exercifes  ; 
fome  have  thought  they  are  dependent  for 
^11  their  exercifes.  Certainly  the  apoftle  Paul 
did  not  confider  thofe  deeds,  which  he  called 
deeds  of  the  law,  as  exiliing  independent  of 
divine  influences;  he  believed  that  God  was 
t  vcr  the  firit  and  efficient  caufe  of  thofe  holy 
exercifes  which  comport  with  this  holy  and 
perfect  rulr;  (lill,  he  concluded,  that  if  we 
be  juilified  by  them,  boiillmg  is  not  excluded. 


Grace  sovereign,  &c.         gig 

However  dependent  a  creatnre  is  for  his  ex- 
ercifes  or  anions,  it  is  underdood  that,  being 
a  moral  agent,  his  exercifes  or  deeds  are  hi^ 
own;  and  if  they  be  of  an  evil  nature,  and 
ill-deferving,  the  blame  and  punilhment  is 
due  to  the  agent  or  doer;  or  if  they  be  wor- 
thy and  meritorious,  the  praife  and  reward 
belongs  alfo  to  the  agent  or  aftor. 

Therefore,  in  illuUrating  the  truth,  that  juf- 
tification  is  of  grace,  and  that  no  flelh  (hall 
glory  before  God,  the  apofile  does  not  take 
this  ground;  he  does  not  mention  the  cir- 
cumllance  of  our  dependence,  but  goes  di- 
retlly  to  another  ground,  and  places  our  juf- 
tification  upon  another  law,  difierent  in  its 
nature  from  that  of  work^,  from  which  the 
natural  obligations  and  proper  exercifes,  and 
all  the  righteoufnefs  of  creatures,  are  deriv- 
ed, viz.  the  law  of  faith,  or  ihe  covenant  righ- 
teoufnefs of  God,  Rom.  iii.  2S,  27.  To  de- 
clare, J  fay,  at  this  time  his  righteoufnefs:  that 
he  might  be  jufl,  and  the  jufifier  oj  him  which 
believeth  in  Jefus^  Where  is  boafing  then?  It 
is  excluded.  By  what  law?  Of  works?  Nay? 
but  by  the  laio  of  faith. 

It  is  faid  alfo,  that  our  faith  is  confidered 
only  as  being  the  inftrument  that  unites  us  to 
Chrill,  and  therefore  we  have  nothing  to  a- 
fcribe  toourfelves;  for,  although  we  bejuf- 
tified  by  our  faith,  or  through  our  faith,  yet 
we  are  not  juftified  on  account  of  it,  but  alone 
for  the  fake  of  Chrilt, — '1  liis,  however,  doe> 
not  in  the  leait  obviate  the  difficulty  ;  for, 

1.  Something  may  well  be  thought  due  to 
the  innrum^iU  that  can  avail  to  our  judifica- 


Q20  Divine  Theory. 

tion  bw^forc  God,  It  is  allowed  that  the  mart 
who  (hould  have  fudained  the  righteoufnef?5 
of  the  law,  arid  wa^s  therefore  justified,  would 
have  had  whereof  to  gh)ry;  and  yet  the  law- 
could  be  confidered  no  more  than  the  instru- 
ment by  which  he  was  fo  profited;  for  I  ad- 
here to  the  doflrine,  that  there  never  was 
any  other  foundation  for  acceptance  with 
God,  and  justifi cation,  but  Christ.  The  fpiric 
of  truth  never  propofed  any  other  way  but' 
Christ;  the  whole  power  and  glory  of  the  law^ 
its  It  refpeded  life  and  the  favor  of  God,  Gon- 
fisted  in  its  being  an  instrument,  by  the  righ- 
leoufaefs  of  which,  the  holy  obferver  became 
connerled  with  Christ;  and  fo,  in  relation  to 
him  as  his  obedioiift^rvant and  fubjed, enjoyed 
i'avorand  acceptance  with  God.  If  then,  justi- 
{icalion,  in  the  humble  capacity  of  a  fervant/ 
obtained  bv  the  instrumentality  of  the  law; 
admitted  of  his  boasting  in  the  righteoufnefiif 
thereof,  who  (hould  fo  profit  by  it;  why  may 
not  fornething  be  afcribed  to  faith,  by  the 
3  ighteoufnefs  of  which  instrumentally,  we  are 
justified  in  a  far  higher  fenfe?  Why  may  not 
I  he  man  glorv,  who,  by  his  own  J'aitli  instru- 
mentally, is  luppofed  to  be  justified,  even/r(9;7i 
ali  tilings,  from  which  the  most  perfetUy  obe-< 
dient,  and  holiest  ii\\y]ccicGuldnat  be  jupjitd 
by  tlu  I  ate  of  Mofes? 

2.  I'he  views  in  wdiich  justifying  faith  ij^ 
eonfidcred  in  the  fcriptures,  are  of  a  nature 
lo  imprefs  the  mind  with  the  strongest  ideas 
of  its  bemg  divinely  meritorious.  Faitl],in  the 
divine  record,  is  counted  for  rigkleou)nej^  ,-— 
uhai  rao:c  could  be  lldd  of  the  mcnLOUOus; 


Grace  sovereign.  Sec.         32I 

ground  of  our  justification?  Again,  Building 
up  yourfelves  on  yourmojl  holy  faith. — What 
more  can  be  faid  of  the  foundation  that  God 
has  laid  in  Zion,  than  that  it  is  mojl  holy,  and 
that  we  may  fafely  build  upon  it?  And  again> 
The  jufljhall  live  byfaitL--AN\\2iX.  more  can 
be  faid  of  the  fource  of  life? — What  more  can 
be  faid  of  the  bread  that  came  down  from  hea- 
ven, than  that  we  fhall  live  by  it? — To  fay 
that  a  man,  afinner,  fliall  be  justified  by  faith> 
is  feemingly  afcribing  to  faith  the  greatest 
poOTible  merit ;  nothing  higher  in  terms  can 
be  expreffed;  for,  in  this  work  of  juOifying 
fmful  men  before  God,  there  is  neceffarily 
contemplated  the  greateft  polTible  difplay  o£ 
divine  virtue. 

g.  It  is  grofsly  abfurd  to  confidcr  our  faith, 
i,  e.  ourexercife  of  faith,  in  the  view  of  its 
being  an  inftrument  in  the  matter  of  our  juf- 
iification,  or  fpiritual  life;  for  our  own  faith 
is  fimply  the  atl  of  receiving  or  eating  the  di- 
vine food;  and  nothing  could  be  more  ab- 
furd than  to  conceive,  and  more  improper 
than  to  fpeak  of  our  a6l  of  receiving  and  eat- 
ing food,  as  being  an  inllrument  by  which 
we  lived.  To  mean  our  own  faith,  when  we 
fay  that  we  live  by  faith,  is  to  confound  ideas 
and  pervert  terms, — Should  a  man  be  afl^ed, 
what  he  lived  by,  or,  by  what  means  he  was 
fupported;  would  it  not  feem  like  making  a 
jell  of  the  queftion,  if  he  fhould  anfwer,  that 
he  lived  by  the  atl  of  eating;  or  that  he  was 
fupported  by  the  means  of  eating  and  drink- 
ing?— Would  fuch  an  anfwer  become  one, 
cfpecially  one  who  lives  upon  grace .^ — ^But 

S  s 


322  Divine  Theory. 

there  would  be  as  much  fenfe  and  propriety 
in  this  anfwer,  as  there  is  in  the  conftru£tio» 
which   lb  commonly  has  been  forced  upon 
the  divine  declarations,  that  we  live  by  faith, 
and   are  juRihed  through   faith;  for,  if  oyr 
faith  be  meant,   which  is  only  our  aft  of  re- 
ceiving or  feeding  upon  the  bread  of  God, 
then,  when  we  are  aflced  the  great  queflion, 
'  what  are  we  juftified  by?  or  by  what  means 
we   live  to   God?  inllead  of  the  acknow-- 
ledgeraent  of  the  truth  of  God  in  Chrifty. 
to  the   praife  of  the  glory  of  his  grace,  we 
m  w  anfwer,  that  we  live  by  ourfelves,  by  our 
own  believing  exercifes;  and  that  our  fpirit- 
ual  fuUenance  is  derived  by  our  own  meansy 
in  the  vv'ay  of  fpiritually  eating  and  drinking^ 
4,  When,  therefore,   faith    is    confidered 
properly,  as   that   by  which  we  are  judified 
and   live  to  God,  it   is  faiik  ihtjubjtance  ot* 
things  hoped   for;  there   is    virtue   in  this;., 
through  this   we   may   be  juiliiied;   this  cau 
fupport  life;  this  ks  meat  mdeed,  and  drink 
indeed  [.  and  this  is  given  to  us  in  Chriih  Or, 
if  fanh  be    regarded  as  being  an  iidirument, 
&c,  11. mull   be  ^nderiloGd.  not  of  our  exer- 
ci!e,  but  in  the  view  of  its  being  the  evidence 
vftlivgi  not  feen.  This  evidence,  once  deli- 
vered to  the  faints,  as  the  jubjimice  of  thing s- 
is  invefied  in  It,  IS  properly  fiyled  faith  ;  and 
this,  with  propriety,  may  be  confidered  as  an, 
inilrumeni,  the  great  inltrument  in  the  work 
of  our  lalvation.     'i  his  i^  precious  faith. — In 
this  view  fciith  is  to  be  held  in  the  higheit  con- 
fideration  ;^  it  convprifes  all  the  glory  of  God's- 
rjghteoiilnefs ;   there  is  infinite  virtue  and  me* 
III  ui  ike  wordoj  Jaiik^  Kom.  x.  6,  7,  6.  hut 


Grace  sovereign,  Sec,         323^ 

the  righteoufnefs  which  isoffaithfpeaketh  on 
this  wife^  Say  not  in  thine  hearty  Whojliall  a- 
fcend  into  heaven  ?  that  is  to  bring  Chriji  down 
from  above,  Or,  whojfialldefcend  into  the  deep? 
that  is  to  bring  up  Chrifl  again  Jrom  the  dead. 
But  what  faith  it?  The  word  is  nigh  thee,  e^ 
ven  in  thy  mouth,  and  in  thy  heart :  that  is  the 
word  of  faith  which  we  preach. 

Therefore,  By  grace  are  wefaved,  through 
faith;  and  that  not  our  own  faith,  but  the 
v/ord  of  faith,  which  \^  the  gift  of  God,  Many, 
in  advancing  their  own  righteoufnefs,  to  the 
rejeftion  of  the  righteoufnefs  of  God,  wiil 
proceed  in  an  indireft  and  plaufihle  way ; 
they  will  go  about  to  eflablifh  their  own  righ- 
teoufnefs. And,  it  it  is  apparent,  that  thofe 
who  fuhfHtute  their  own  faith  in  the  place  of 
the  juftifying  faith  of  Chrifl,  do  as  effetiual- 
ly  fruftrate  the  grace'of  God,  as  do  thofe  who 
choofe  to  proceed  in  the  more  direft  and 
Open  way  of  propofing  their  own  works  in 
that  place. 

This  fpecious  fcheme  is  by  far  the  mofl 
dangerous;  for  whilft  the  effeft  is  the  fame 
as  that  w^hich  avows  the  works  of  the  law, 
the  delufion  of  it  is  much  harder  to  be  de- 
tected; it  equally  cftabliflies  the  righteouf- 
nefs of  the  creature,  whilft,  at  the  fame  time, 
it  admits  of  words  being  ufed  which  found 
evangelical. — Faith  is  preached,  faith  is  re- 
commended; but  the  fenfe  of  the  term  being 
fixed,  and  our  own  righteoufnefs  being  meant 
by  it,  it  is  coming  as  far  fhort  of  the  eternal 
foundation,  and  as  really  fubitituting  the  fand 
ot  our  own  riglueoufufifs,  to  preach  and  rc-^ 


324  Divine  Theohy. 

commend  faith  in  the  view  of  juflification,  a.^ 
it  would  be  to  preach  and  recommend,  iri 
that  view  our  humility,  or  our  love  to  God 
and  our  neighbors,  or  any  thing  whatfoever^ 
which  may  be  confidered  as  forming,  in.part 
or -in  whole,  thefubjeft  of  moral  duty. 

When  the  qucflion  is  afked,  refpefting  a 
trial  in  a  court  of  law,  by  what  is  a  man  con- 
demned or  juftified?  the  enquiry  is  naturaj- 
]y  underftood  to  be,  by  what  laio  and  evidence 
is  he  condemned  or  juftified? — This  is  the 
great  queftion  before  us,  by  what  law  and  e- 
vidence  fhall  a  man  be  juftified  in  the  fight 
of  God?  By  the  law  of  works  we  cannot  be 
juftified,  for  the  tranfgrelfion  is  proved,  and 
by  this  law  we  muft  die;  and  if  no  other  law 
can  be  found,  our  cafe  muft  be  given  up  as 
hopelefs.  Therefore,  the  apoflle  to  the  Ro- 
mans, in  treating  of  this  fubjefl,  brings  into 
view  two  diftintt  laws,  with  evidence  in  rela- 
tion to  each,  viz.  the  law  of  works,  by  which 
death  reigns  through  Adam*s  tranfgreftion, 
and  both  Jews  and  Gentiles  are  proved  to  be 
under  fin;  and  the  law  of  faith,  by  which 
grace  reigns  through  Chrift's  righteoufnefs, 
the  righteovfnefs  ofjaith,  and  all  who  are  un- 
der it,  are  proved  to  be  under  grace.— Thefe 
laws  he  compares  ;  and  having,  for  a  trial  of 
their  ftrength,  put  their  refpeftive  govern- 
ments at  iffue,  he  finds  them  very  unequally 
matched;  and  that  the  law  of  life  in  Chriil 
Jefns,  has  made  its  fubjefis  free  from  the  law 
of  Jin  and  death;  and  is  able  to  prote6l  them 
fafely  from  all  its  tremendous  claims  and 
charges.  ^ 


Grace  sovereign,  &c,         325 

The  fcriptures  fpeak  of  faith  as  being  a 
fubftantial  law,  with  which  the  righteoufnefs 
ofChrift,  inlaying  down  his  life,  entirely 
comports  as  the  evidence,  to  give  it  exercife; 
by  the  strength  of  which  law  and  evidence^ 
grace  takes  the  throne,  and  prevails  against 
fin  and  death,  and  finally  triumphs  and  reigns 
unto  eternal  life, — Who  [hall  lay  any  thing  to 
the  charge  0/  God's  eleEl?  It  is  God  that  jujii* 
Jieth, — Faith,  the  fubstancc  of  things  hoped 
for,  as  has  been  fhewn,  is  infeparable  from 
the  divine  existence;  Here,  then,  is  our  law; 
it  is  God  himfelf. — Who  is  he  that  ccndevm* 
eth?  It  is  Chrijl  that  died,  yea,  rather  that  has 
rifen  again,  zvho  is  even  at  the  right  hand  of 
God,  who  alfo  maketh  intercejjion  for  us. — * 
Here,  alfo,  is  our  evidence;  the  evidence  of 
things  not  feen — the  evidence  that  fully  com- 
ports with  the  law  of  faith — it  is  a  crucified 
and  a  rifen  Saviour. 

How  long,  alas!  will  men  deceive  them- 
felves  with  their  own  righteoufnefs  ?  O  the 
blindriefs  and  (lupidity  of  their  prefering  for 
juftification  their  own  faith,  in  the  place  of 
the  covenant  righteoufnefs  of  the  Father  and 
Son,  the  everlailing  law  and  evidence  of  the 
truth  of  God  and  Chrift !  Woe  unto  thevi  that 
put  darknefs  for  light,  and  light  for  darknefs. 
How  is  it  poffible  that  men  (hould  conceive 
of  their  own  faith  as  being  a  law,  or  evidence, 
or  any  thing  of  a  nature  by  which  they  could 
bejufiified!  When  people,  who  have  Bibles, 
Can  make  fuch  a  miflake,  we  may  ceafe  to 
wonder  at  the  heathen  who  miilake  a  block, 
carved.out  by  their  own  hands,  for  God  their 


1. 


026  Divine  Theory. 

creator.  And,  no  wonder,  if  men,  who  take 
this  ground  of  juflification^  prove,  abund^ 
antly,  by  their  love  of  the  world,  and  con- 
verfaiion  in  the  things  of  time  and  fenfe, 
that  the  law  of  their  own  faith,  is  weak 
through  the  evidence  of  their  own  faith; 
and  that  they  are  flill  holden  and  command- 
ed, by  the  ilronger  principle  of  the  Law  of 
fin  and  death. 

But  through  the  eternal  law  and  righlc-- 
<^/i:/72^G  of  faith,  grace  reigneth — this  is  the 
ilrength  of  the  throne  of  heaven;  and  by 
this,  grace  has  reigned  from  everlafling,  and 
will  reign  to  everlailing;  and  the  believer  in 
\\\t  gofpet.w'hich  is,  not  the  faith  of  the  crea- 
ture, but  the  revelation  of  Jelbs  Chrid's  king- 
(ioni;  founded  in  the  faiih  and  righteoufnefs 
of  God — the  true  believer,  I  fay,  may  re- 
joice, and  he  wil!  rejoice;  and,  by  his  love 
of  the  Father,  and  converfation  in  heaven;  h^ 
will  prove  that  grace  reigns  through  righte-' 
ouihefs — that  by  faith  he  obtains  the  vifcLorj?, 
and  that  the  body  is  dead,  becaufe  of  fin  ;  but 
the  fpirit  is  life,  becaife  of  righteoufnefs, — - 
For  if  by  one  mans  offence,  death  reigned  by 
one  ;  much  more  they  which  receive  abundance 
ef  grace,  and  of  the  gift  of  righteoufnefs, Jhaik 
reign  m  Life  by  one,  Jefus  CJiriJl. — Moreover, 
the  La'co  entered,  that  tlie  ojfcnce  m.ight  abc.und: 
but  wliere  fin  abounded,  grace  did  much  more, 
abound:  I  hat  as  fin  hath  reigned  unto  deaths 
even  fo  miglit  grace  reign  through  righteous^ 
nefs  unto  etemaL  life,  by  Jefus  Chrifl  our 
Lord,  Rom  v.  17,  20,  21. 
'  J  h  rough  I  lie  breach  of  the  covenant  i^ 


Grace  sovereign,  &c.       ^  337 

Adam,  men  were  left  naked  to  the  law ;  and, 
^s  in  this  ftate,  they  were  free  from  rjghte- 
oufnefs,  and  filled  with  all  unrighteoulhefs; 
the  law,  though  holy,  juft  and  good,  could 
be  none  other  to  them,  fo  difconnefled  from 
Chrifl,  than  a  law  of  fm  and  death:  As, 
however,  Chrill  was  made  under  the  law,  it 
became  an  inftrument  whereby  his  obedient 
people  were  united  to  him  ;  and  fo,  even  in 
that  ftate  of  the  fervant,  were  able  to  ftand 
in  judgment  againll  fin  and  death.  It  might 
even  be  faid  of  fome  of  God*s  fervants,  under 
the  law,  that  they  were  conquerors.  Mofe.^ 
was  an  hundred  and  twenty  years  old  when 
he  died,  in  the  embraces  of  his  God,  in  the 
top  of  Pifgah  ;  his  eye  zvas  not  dim,  nor  his 
natural  force  abated  :—Ax\A  Elijah  mounted 
to  heaven  on  a  chariot  of  fire,  and  outjlcw 
all  the  arrows  of  death. 

But,  O  !  how  may  they  exult  in  the  flrength 
ofGoc],  who  are  under  grace,  and  are  con- 
ne.cted  with  Chrift  Jefus  in  the  gofpel  of  the 
kingdom  ?  They  are  juft.ined  from  all  things? 
By  the  law  of  grace,  they  are  brought  10 
God  I  and  through  the  fLajflicd  evidence  of 
the  everlafting  righteoufnefs,  in  the  crucifi- 
ed, rifen  and  afcended  Redeejner,  theyaie 
prel'ented  at  the  right  hand  of  the  Majeflr 
on  high  ;  and  being  thus  juftificd  by  faith, 
we  may  boldly  fay,  God  is  our  helper  ;  and 
that  we  are  viore  than  conqiicrurs, 

*'  As  I  rode  on  the  sky, 
J  us  ti  lied  troQi  on  liii^'h, 
Could  I  envy  Elijah  Lis  neat? 
JMy  soul  mounti;d  higher 


328  DiviNR  Theory* 

Than  his  chariot  of  lire, 
While  the  moon  rolled  under  his  feet. 
'        O  !  the  rapturous  height 

Of  the  holy  delight. 
Which  I  found  in  the  life-giving  blood  I 

Of  my  Saviour  possess'd 
I  was  perfectly  blest. 
As  if  fiird  with  the  fullness  of  God.'* 

In  the  fpirit,  we  have  already  obtained  the 
viftory  over  fin;  and  have  now  come  unto 
Mount  Zion,  and  unto  the  city  of  the  living 
God,  the  heavenly  Jerufalem ;  ^nd  we  are 
waiting  for  the  adoption,  to  wit,  the  redempti* 
on  of  our  body.  For  this  corruptible  viujl  put 
on  mco7Tuption,  and  this  mortal  mu/t  put  on 
immortality.  So  when  this  corruptible  /hall 
have  put  on  incorruption,  and  this  mortaiJhalL 
have  put  on  immortality,  thenjhall  be  brought 
to  pafs  the  faying  that  is  written,  death  isjwau 
lowed  up  in  vidory  ?  0  death,  where  is  tfty. 
Jling  ?  0  grave,  where  is  thy  vi£loiy  ?  The 
Jling  of  death  is  fin  ;  and  the  ftrength  of  Jm 
is  the  law.  But  thanks  be  to  God,  which  giv- 
eth  us  the  viElory  througrh  our  Lord  Jefus 
Chrijh 


I.  ..r    •      •  rm. 


CHAP  T  E  R  III. 
Or  THE  Righteousness  of  FAlTii 

REVEALED. 


D 


Se£iion  i.     fallen  Man  vijikd. 

ARK  was  that  hour,  ih  which  the  world 
lay  wholly  (hadowed  by  the  power  of 
the  ferpent;  but  the  new  day  dawned;  fpeed- 
Hy,  in  the  wind  of  the  day,  the  voice  of  one 
feeking  the  lodj  was  heard  in  the  garden  that 
God  had  planted.  Man  is  found,  naked^ 
without  covenant  rightcoufnefs,  without  truth 
and  fidelity ;  and  therefore,  without  confi- 
dence, feeking  to  hide  himfelfyr^^m  the  pre^ 
fdzce  of  the  Lord  God  amongst  the  trees  of  the 
garden^  undone!  undone!  but  a  Saviour 
draws  near. 

The  errand  of  Chrift  to  our  world  now 
waSj  to  reveal  himfelf  as  the  ele6l  head;  and 
to  make  an  eftablifhment  here,  upon  the 
foundation  of  his  own  truth  and  righteous- 
nefs,  in  his  engagement  in  covenant  with  the 
Father.  By  the  name  of  the  feed  of  the  wo- 
mart,  he  reveals  himfelf  as  coming  forward 
ill  the  flefh,  the  mighty  antagonift  of  the  fer- 
pent; and  by  pronouncing  a  curfe  upon  the 
ground;  which,  in  eff'cft,  would  diforder^ 
ficken,  and  finally  diffolve  the  confiitution 
of  nature;  he  intimates  the  manner  of  the 
folemn  warfare;   but  efpecially,  by  paffmcf 

T  t^ 


33^ 


DiViNE  Theory. 


fentence  of  difiblution  upon  the  human  bc^^ 
dy,  in  this  connexion,  he  reveals  the  great 
and  eternal  purpofe  of  God  refpe6iing  him- 
felf;  for  having  offered  himfelf  to  view  as 
man,  or  as  the  feed  of  the  zuoman,  and  then 
faying  to  man,  duf  thou  art,  and  unto  dufl 
Jhalt  thou  return-,  this  was  pronouncing  the 
fentence  upon  himfelf;  and,  therefore,  it  was 
a  declaration  of  the  willoi  God,  and  of  his 
own  free  confent  to  lay  down  his  life. 

Thus  the  foundation  of  theeverlalling  co- 
venant was  laid  open  to  view,  for  an  ele6t 
eftablifliment  in  our  world;  and  which  i» 
feen  immediately  to  take  effeft.    Adam  noW 
ceafes  to  view  himfelf  as  conftituted  in  the 
beginning,  the  father  of  the  world,  or  the  head 
or  the  human  family ;  and  turns  his  attenti- 
on wholly  to  that  which  fhould  be  of  the  wo- 
man; and  he  called  his  wife  s  name  Eve,  be- 
caufe  fhe  was  the  mother  of  all  living,     Alfo^ 
unto  Adam,  and  to  his  wife,  did  the  Lord 
God  make  coats  offkins,  and  cloathed  them; 
for,  from  henceforth,   their  fupport  would 
not  be  from  a  natural  fource,  but  by  means 
of  death  ;  and  they  muii;  now  look  for  cloath- 
ing,  for  protection,  life  and  gloiy,  from  the 
flaiii ;  from  the  fupernatural,  and  myflerious 
fource  of  the  fiedding  of  blood, 

O  the  wifdom  of  God !  How  far  out  of 
fight  muii  this  have  been,  even  from  the 
ferpent's  piercing  eye,  that  the  Creator  would 
fo  promptly  have  configned  over  that  won- 
derful creature  man,  the  faired  woman,  yea^ 
and  that  tender  body  prepared  for  himfelf, 
to  the  dull  of  dea;h?  And -the  heavens  and 


Cherubim,  &c.  331 

the  earth,  this  finifhed  work  of  his  hands, 
with  the  beauty  and  glory  of  the  whole  fys- 
tem  of  nature,  all  to  the  fiery  flame?  Thus 
difarming  his  enemy  of  his  otherwife  almighty 
power — feizing  and  binding  him  with  his  owa 
acquired  forces — and  turning  upon  him  the 
terrors  of  his  own  dominion,  even  the  keys  of 
hell  and  of  death — yea,  kindled  into  a  quench- 
lefs  flame,  turning  that  very  power  upon 
him  by  which  he  thought  to  have  reigned 
for  ever,  as  a  chain  oj  eternal  vengeance* 


SeQion  2.     Cherubim  and Jlaming  Sword. 

An  eflablifhment  being  made  in  our  world, 
by  the  blood  of  the  everlajlmg  covenant,  means 
rnud  be  provided  and  ufed  to  proteft  it,  and 
carry  on  the  work  of  redenription ;  and  fo, 
to  raiie  up  the  building  of  grace,  upon  this 
new  foundation. 

It  is  evident,  from  the  nature  of  the  pur- 
pofe  of  God  in  view,  that  man,  now,  mud 
not  eat  of  the  natural  tree  of  life — this  would 
militate  direfUy  againft  the  work  of  grace — * 
it  is  apparent  that  fhould  he  continue  to  eat 
of  that  tree,  and  his  body  thus  be  rendered 
indiffoluble,  his  falvation  would  be  impoflTi- 
ble. 

Wherefore,  the  Lord  God  faid,  Behold^ 
the  man  is  become  as  God,  to  know  good  and 
evil,  t\  e-  having  eaten  of  the  tree  of  know- 
ledge of  good  and  evil,  he  has  thrown  off  his 
covenant  f;jbje£tion  to  the  word  of  God ;  and. 


332  Divine  Theory. 

as  God  himfelf,  has  fet  up  for  independence. 
Man,  therefore,  may  not  be  trufted  upon  the 
ground  of  his  regard  to  the  authority  of 
God's  word  or  commandment,  merely,  not 
to  eat  of  the  tree  of  life;  but,  for  fafety,  he 
muft  he  put  under  guard.  Here  commences 
the  whole  wonderful  fcene  of  redemption- 
difcipline, 

Jefus  Chrift,  knowing  the  will  of  the  Fa- 
ther, laid  down  his  life  of  himfelf;  but  mere 
man  could  never  do  this — his  life  mu(t  be 
taken  from  him  ;  though,  finally,  under  the 
irrefiflible  fword  of  the  fpirit,  being  reduced, 
as  it  were,  to  the  laft  gafp,  by  the  power  of 
fovereign  grace,  he  is  brought  to  a  cheerful 
fubmifTion  to  the  divine  will.  So  he  drove 
out  the  vian  :  and  he  placed  at  the  eajt  of  the 
garden  of  Eden,  cherubivis,  and  ajlaming 
fword  rehich  turned  every  way,  to  keep  the  way 
of  the  tree  of  life.  In  this  folemn,  determin- 
ed, and  Jure  manner,  hy  the  power  of  the 
eleft  eftablifhment,  we  fee  the  all -wife,  and 
infinitely  gracious  fentence  of  natural  diflb- 
lution,  carrying  nito  execution. 

All  this  being  on  the  common  ground,  and 
belonging  to  the  highefl  intereft  of  the  eleti 
•world,  the  mighty  angels,  cherubim,  are  here 
brought  forward  and  employed  as  the  grand 
guards ;  and  they  appear  arrayed  upon  the 
Itand,  in  this  miniftry  to  the  heirs  of  falvation. 

But  behold  that  Jlami7ig  fword,  united  to 
the  cherubim,  as  their  glory  and  flrength  ! — - 
This  evidently  was  not  their  agent,  but  their 
principle,  or  the  ilrength  of  iheir  eiiablifh- 
inent.     It^  was  indeed  united  to  ihem.  aud  \l 


Sacrifice.  333 

fiood  with  them,  but  they  did  not  wield  it — 
hfelf  turned  every  way.  Here,  doubtlefs,  we 
may  contemplate  the  dreadful  form,  in  which 
Chrift  united  himfelf  to  the  angelic  world; 
and  in  which  he  girded  them,  and  commiffi-^ 
oned  them  as  his  miniftering  fpiriis;  and 
made  them,  for  his  Ifrael,  chariots  of fac  and 
horjes  of  fire. 


Seflion  3.  Samfice. 

The  new  eftablifhment  in  view,  it  will  be 
perceived,  is  founded  in  its  nature  in  the  in- 
ilitution  of  facrifice;  by  facrifice  I  mean  the 
fhedding  of  blood.  Yet  Cain,  faithlefs  Cain, 
in  the  view  of  acceptance  with  God,  chofe 
flill  to  aft  upon  the  natural  principle.  And 
he  brought  of  the  fruit  of  the  ground  an  offer- 
in g  unto  the  Lord,  But  Abel,  his  brother, 
brought  an  offering  of  the fi'} filings  of  his  flock, 
and  0/  the  fat  thereof 

And  the  Lord  had  reffreB  unto  Abel,  and  to 
his  offering:  But  unto  Cain  and  to  his  offer- 
ing he  had  riot  refpeEl,  And  Cain  was  very 
wroth,  and  entered  into  a  coniroverfy  with 
his  Brother  Abel,  upon  the  ground  of  this  dis- 
tinction ;  and,  therefore,  he  entered  into  a 
controverfy  with  the  Lord  himfelf. 

Yet,  being  full  of  compallion,  the  Lord 
condefcended  to  come  to  an  explanation  with 
Cain,  and  reafoning  with  him  in  the  mod  con- 
vincing manner,  he  held  out  to  him  the  inefli- 
mable  provifion  of  his  inhnitc  grace,  faying, 


334  Divine  Theory, 

Why  art  thou  wroth?  and  Why  is  thy  counte-e 
nance  fallen?  If  thou  dojl  -well.flmlt  thou  not 
be  accepted?  and  if  thou  dofl  not  well,afin~of 
fering  lieth  at  the  door:  and  unto  theejhall  bs 
his  defre,  and  thou  jhalt  be  his  head. 

But  Cain  ftijl  turned  the  deaf  ear  to  the 
revelation  of  falvation  by  grace;  and,  final- 
ly, took  the  woful  refolution  to  ftand  it  our, 
and  decide  the  controverfy  by  ftrength  of 
firms ;  and  going  out,  treading  under  foot  that 
facrifice  which  couched  down  before  his  door, 
even  the  blood  of  the  everlafting  covenant, 
he  gallantly  invited  Ah^\  his  brother  into  the 
field  ;  and  there  Cain  rofe  up  againft  Abel  his 
brother,  and  flew  him.  Woe  unlo  them  wha 
go  in  the  way  of  Cain! 


Section  4.  The  Blood  of  Abel. 
Cain,  having  taken  the  refolution  to  con^ 
lend  with  his  brother  by  force  of  arms,  pro- 
claims the  war. — According  to  the  Septua- 
gint  Bible,  he  gave  Abel  an  exprefs  challenge  i 
the  v/ords  are  thefe.  And  Cain  [aid  to  Abel  his, 
brother.  Let  us  go  into  the  field.*     But 
Abel  did  not  accept  the  challenge.  The  word, 
it  came  ta  paf,  fuppofes  that  fome  time  had 
elapfed  after  Cain  had  difcovered  his  inten- 
tion, and  the  other  word,  he  rofe  up,  kerns 
to  fignify  that^  finally,  Cain  lay  in  wait  for 
Abel  '"    f. 


*  To  ■sJiovy  the  field  for  feel;  not  to-j  ayfov^thc  field  for  tiU' 
!age. 


r 


^      Blood  of  Abel.  53*3 

Th^  firft  murderer  was  the  firfl;  challenger ; 
the  fcerie  of  murder  opqped  in  our  world  m 
the  fafhipnable  uyfe'crf_  the  djjellift;  and  Caia 
has  the  y||pr  of  being  the  father  of  thefe 
gentlemenot  honor.  And,  perhaps,  if  offen- 
live  war  Was  ever  excufable,  and  a  caufe  ex- 
ited which  could  warrant  a  challenge,  Cain 
might  be  excufed;  for  Abel  was  his  rival 
in  the  moft  tender  point  of  his  honor  and 
feeling;  and  he  appeared  to  be  rifing  up  to 
eclipfe  him  in  his  (landing  of  fuperiority, 
and  to  interfere  in  an  interefi  where  all  his 
feelings  were  alive,  and,  to  which,  upon  na- 
tural principles,  Cain,  as  being  the  elder  bro^ 
ther,  had  the  moft  indifputable  claim. 

It  appears  clearly,  from  this  cafe,  that  the 
difpute  between  the  feed  of  the  woman  and 
the  feed  of  the  ferpent  relates  to  a  matter  of 
ftate,  and  that  the  long  and  bloody  ftruggic 
is  at  iffue  in  this  queftion,  Who  fhall  hold  the 
government?  Who  fhall  have  the  rule? 

Cain  conceived  that  this  was  a  caufe  m 
which  his  honor,  and,  therefore,  his  al/  was 
at  ftake ;  and  the  Lord,  in  his  addrefs  to  him^ 
confiders  the  fubjeS  in  this  view,  and  offers 
him,  if  he  would  renounce  his  natural  prin- 
ciples, and  take  the  fide  of  the  kingdom  of 
grace^  which  prefented  the  only  ground  up-' 
on  which  it  was  poffible  either  for  him  or  his 
brother  to  enjoy  the  divine  favor,  or  to  have 
any  well-being  or  valuable  intereft  whatever; 
that,  as  the  elder  brother,  he  fhould  have  the 
priority,  and  that  Abel,  as  the  younger,  (hould 
be  fubjeft  unto  him. 

This  propofal  was  infinitely  reafonable. 


g^S  Divine  TheorV. 

and  was  the  only  one  that  could  be  mac^d 
confidently  with  the  holy  and  benevolent 
purpofe  of  redemption.  Ca-in,  however,  could 
not  accept  it,  for  he  was  a  natural  man,  and 
loved  the  world  as  it  then  was;  and  he  did 
not  receive  the  humbling  truth  of  a  regener- 
ation, and  was  unreconciled  to  the  whole  fyf- 
tem  of  grace. 

But,  though  Abel  knew  what  was  purpofe 
cd  againd  him,  and  that  it  was  war,  yet  he* 
did  not  arm,  but  prepared  only  his  mind  for* 
the  approaching  event. — On  the  one  hand^ 
the  operation  of  the  war  was  projefled  by 
the  force  of  carnal  weapons,  weapons  tojlied 
blood;  but  on  the  other,  the  defence  was  con-"^ 
templated,  merelv,  by  the  virtue  of  the  blood- 

fled.  And  thus,  Abel  fell  a  martyr. 

And  the  Lord  [aid  unto  Cain,  Where  is  Abel 
thy  brother?  And  he  faid,  I  know  not:  not  the 
keeper  of  my  brother  am  I. — Here  Cain  is  feen 
attempting  to  ftand  his  ground,  and  boldly 
challenging  the  Lord  himfelf,  that  as  he  had 
fet  up  Abel  upon  another  foundation,  and  he 
was  not  under  his  government,  he  was  no^ 
longer  under  his  care  and  proteflion;  and 
where  he  was  now,  concerned  him  not,  fa 
that  he  was  out  of  his  way. — And  the  Lord 

J  aid  unto  Cain,  What  hajf,  thou  done?  the  voice' 
of  thy  brother  s  blood  crieth  unto  me  from  the' 
ground.  And  now  art  thou  cur  fed  from  the- 
earth,  xohich  hath  opened  her  mouth  to  receive: 
thy  brothers  blood  from  thy  hand.  When  thou 
tUUft  the  ground,  itfiall  not  henceforth  yield 
to  thee  her  frength:  groaning  and  trcmoling: 

Jkait  thou  be  upon  thi  earUu 


Blood  ot  AbeL  337 

The  blood  of  Abel  being  fhed  upon  the 
yieft  principle,  and  fo  revealing,  in  a  ftriking 
figure,  the  truth  of  Chrift's  righteoufnefs, 
brought  into  effed  by  means  of  his  death,  it 
greatly  ftrerigthened  the  eleft  eftablilhment; 
and  going  down  into  the  fprings  of  nature 
with  this  diflTolving  virtue,  it  greatly  weaken- 
ed thofe  powers;  and,  therefore,  for  time  to 
"come,  the  ground  would  fail  of  yielding  un- 
to Cain  her  full  ftrength, 

Surprifed,  defeated,  covered  with  confu- 
fion,  and  filled  with  wrathful  defpair  !  Cai7l 
faid  unto  the  Lord  God,  Greater  than  my  de^ 
fert !  where  can  If  a/lain  myfelf?  Behold,  thoti 
haft  driven  7?ie  out  this  dayjrom  thefaee  of  the 
earth,  and  from  thy  face  fhall  I  be  hid,  and 
groaning  and  trejiibling  I  fhall  be  upon  the 
earth:  and  itfJiall  come  to pafs  that  every  one 
finding  me  fhall  kill  me, — But  the  Lord  had 
faid,  Cain  Ihall  be  upon  the  earth;  he  and 
his  feed  mult  yet,  for  a  long  time,  be  contin- 
ued in  the  world ;  for  the  work  of  redemp- 
tion muft  ftill  be  carried  on,  and  at  length  be 
perfefted  by  means  of  the  (bedding  of  bloody 
and  indruments  to  effeft  this  muft  be  at  hand. 

Therefore,  the  Lord  anfwered  Cain — Not 

fo,  Whofoever  flayeth  Cain,  vengeance  fhall  be 

taken  on  him  fevenfold.     And  the  Lord  fet  a 

mark  upon  Cain,  left  any  finding  him  Jhould 

kill  him. 

Hence  is  the  Origin  of  the  civil  inftitution 
and  authority  ;  the  end  and  defign  of  which, 
and  the  fanftion  it  has  received  from  God, 
is  to  reftraih  oerfonal  retaliation  andindivid- 

U  u 


338  Divine  TiiEORY. 

ual  vengeance;  and  to  regulate  and  control 
a  private  intercfl;  by  a  public  good. 

The  civil  laws  of  communities,  at  fird,  were 
given  in  a  very  fimple  form  ;  they  were  firft 
enroiled  by  fome  very  fimple  and  plain  marks 
or  characters.  What  was  the  particular  kind 
of  character,  by  which  this  firft  civil  law  was 
engraved  and  regiftered,  is  ufelefs  to  enquire  % 
but,  it  is  evident,  that  this  mark,  with  the  high 
fanftion  annexed  to  it,  was  of  the  nature  of 
a  civil  written  law. — The  plain  fubjeft  of  it 
forms  the  great  Diark  or  character  oi  civW  fo- 
ciety ;  and  to  this  mark  or  charafler,  which, 
und  r  the  hand  and  heavy  fanflion  of  the 
Judge  of  all  the  earth,  was  fet  to  Cain,  is  to 
be  traced  the  civil  inftitution. 

The  notion,  that  fomething  befides  the  ci- 
vil inftitution  has  ever  been  given  to  men, 
to  protect  any  individual  or  fociety,  is  an 
idle  fancy;  and,  without  regard  to  the  civil 
inftitution,  the  enquiry,  what  was  the  mark 
fet  to  Cain  ?  can  never  be  anfwered ;  for  there 
is  not  the  leaft  evidence  that  any  other  thing, 
of  this  nature  ever  exifted. 

Cain  now  went  off  in  form  from  the  divine 
cRablifhment,  and,  under  the  inftitution  of 
police  and  civil  government,  builded  a  city. 
And  hence,  the  fathers  of  the  civilized  arts, 
the  Jabals,  Jubals,  and  the  Tubals,  fprang 
from  Cain.  And,  to  this  high  fource,  alfo, 
may  be  traced  a  nobility,  and  the  conferring 
upon  men  titles  of  honor,  and  calling  their 
lands  and  cities  after  their  own  names, — Cain 
called  ihe  name  of  his  city  after  the  name  of 
his  fon,  Enoch;  and  Tubal,   by  way  of  di- 


Blood  of  Abel,  339 

stinSion  and  eminence,  no  doubt,  and  to  be^r 
up  the  honors  of  his  ancestors,  was  called 
Tubal-Cain. 

But  the  civil  institution,  though  it  can  re- 
strain and  control  the  individuals,  and  alfo 
proteft  the  particular  members, and  the  whole 
body,  in  civil  fociety,  yet  it  could  not,  in  the 
least,  restrain  or  control  the  war  between  Cain 
and  his  feed,  and  the  elecl  feed;  they  were 
in  nature,  and  had  now  in  form  become  two 
distin6t  nations,  and  this  was  a  proclaim- 
ed, and,  as  we  fay,  an  authorized  war,  be- 
tween nation  and  nation. 

Though  wars  between  different  states  and 
nations,  in  the  view  of  the  divine  law,  on  one 
fide  or  both,  ^xt  murders ;  and  will  be  fo  ad- 
judged at  the  last  day ;  yet,  as  to  the  civil  in- 
stitution, they  are  deemed  legal,  and  by  it 
thefe  murderers  are  protefted  — Such  war, 
thercFore,  can -be  terminated  only  by  the  de- 
cifion  of  the  field. 

Lamech,  a  delcendant  of  Cain,  carried  on 
the  war  with  fpirit ;  he  (lew  two  Abels,  a  man 
and  a  youth;  but,  like  Cain  before,  he  had 
to  confefs  with  anguifh  of  mind,  that  the  war 
had  turned  against  him  ;  and  he  found  that 
his  conqiujts  had  been  to  his  wounding  and 
to  his  hurt;  yet  he  confoled  himlelf,  and 
calmed  the  fears  of  his  wives,  that,  guilty  as 
they  were,  they  were  still  under  civil  protec- 
tion; and  that,  if  Gain  (liould  be  avenged Je- 
venfold,  wonderful  as  it  might  feem,  furely 
Lamech  (hould  be  'Aycngt^iX  J  evenly  and  Jcven 
Jold!  Where  ieven,  at  first,  vv^ere  united  in 
the  civil  compad,  doubtlefs  there  were  no\^ 


340  Divine  Theory.. 

feventy  and  feven  ;  and  the  government,  by  fa 
much,  was  the  more  strengthened  and  con- 
firmed. 

How  fuperficial  and  vain  is  the  reafoning 
and  glorying  of  natural  men  !^ — So  far  was  it 
from  being  a  mercy  either  for  Cain,  or  for  La- 
rnech ;  and  fo  far  is  it  ever  from  being,  pro- 
perly confidered,  a  mercy  for  a  iriurderer  to  be 
protetied,  or  in  any  way  whatever,  to  efcape 
from  the  avenger  of  blood;  that  it  is  his  pri- 
vilege to  pay  the  forfeit  with  his  own  blood. 
For,  otherwife,  his  cafe  is  hopelels  ;  as  by  the. 
divine  law,  which  will  determine  the  future 
flate  of  all  men,  in  this  cafe,  fuch  fatisfa6lion 
is  an  indifpenfably  requifite  for  pardon  and 
grace. 


Seftion  5.  Alcn  calling  upon,  God. 

The  great  tribulations  arifing  neceffarilj^ 
from  the  nature  of  the  cleft  eftablilhment,  are 
ever  the  caufes  o{  effeBual fervent  prayer  ;  it 
is  only  when  the  eleft  people,  in  feme  degree, 
find  themfelves  delivered  unto  death,  as  Jefus 
Chrifl:  was  the  night  before  he  fuffered  on  the 
crofs,  that  they  agonize  and  pray,  as  he  then 
prayed. 

The  firfl:  prayer  recorded  in  the  fcriptures, 
where  moft  faithfully  is  recorded,  the  work 
of  God's  holy  fpirit,  is  the  crying  of  the  blood 
of  Abel;  by  which  we  may  underfland  the 
prayer  he  made  to  God,  while  bleeding  to 
death  under  his  brother's  hand.  And,  doubt- 


Men  galling  upon  God-       ^4.1 

lefs,  for  this  reafon,  genuine  prayer,  in  the 
fcriptures,  is  called  groanings;  not  merely 
the  folitary  figh,  but,  as  the  meaning  of  the 
word  is,  the  ftrong,  deep  and  unutterable 
complaint  of  the  foul,  as  that  oi  the.  death 
groan. 

The  blood  of  Abel  is  joined  exprefsly  with 
the  blood  of  Zecharias,  as  being  Ihed  both  in 
one  cafe,  Matth.  xxiii.  35.  which  fupports 
this  fenfe  of  the  crying  of  the  blood  of  Abel ; 
for  when  Zechariah,  being  ftoned,  was  ex- 
piring, he  faid,  Look,  Lord,  and  require  it, — 
And  It  may  be  concluded,  that  from  the  dy- 
ing cry  of  Abel,  and  the  Lord's  appearing  to 
make  inquifition  for  his  blood  in  anfwer  to. 
it,  the  glorious  truth  was  firfl  proved  and 
fhown,  that  Jehovah  is  a  prayer  hearing  God. 

In  the  days  of  Enos,  began  men  to  call  up- 
on  the  name  of  the  Lord. — The  war  betweea 
the  feed  of  the  jerpcnt,  and  the  feed  of  the 
woman  grew  hot;  and  the  afpefts  of  thefe 
oppofite  principles  appeared  daily  more  and 
more  irreconcilable,  and  exciting  to  the  bloo- 
dy conflift. — It  was  fometime  in  the  days  of 
Enos,  that  the  Lamech  of  Cain  flourilhed. — 
The  eleft  of  God  found  themfelves  killed  all 
the  day  long,  and  accounted  as  Jheep  for  the 
Jlaughter ;.  therefore,  as  they  ever  have  done 
in  like  ci re um fiances,  they  now  reforted  in 
good  earnefl  to  their  only  legitimate  and 
all-conquering  weapons,  Jaith^  patience  and 
prayer. 


34^  Divine  Theory, 


Section  6.     Men  of  Renown. 

The  I'erpent  having  proved  the  ill-fuccefs 
of  this  outward  and  uncovered  mode  of  war- 
fare; and.  at  length,  perceiving  the  pecuhar 
nature  of  the  elect  eliablilhment,  more  wifely 
conceived  of  the  deeper  meafure  of  feduce- 
ment ;  and  which  he  adopted,  by  all  the  en- 
ticements of  the  Jlc/h,  the  alurements  of  the 
eyes,  and  the  indulgent  charms,  or  heroic 
paflions  of  the;^/2^^  of  life. 

Therefore,  his  blood  ftained  weapons  are 
laid  alide — his  every  motion  becomes  conci- 
liatory,  and  a  profpeft  is  now  given  oi  happy 
times.  The  (laughters  of  men  came  forth,' 
brilliant,  in  fo ft  apparel,  and- ornaments  of 
gold,  with  their  lydian  fongs  and  city  ad- 
drefs,  and  fmiling  with  the  airs  and  arts  of 
pleafures.  The  fons  of  God,  unwarily,  fell 
into  the  fnare — they  faw  that  they  werejair; 
and  they  took  them  wives  of  all  which  they 
chofe. 

The  fruit  of  this  union,  of  they^r?7iof  god- 
linefs,  vvnth  the  civil  eliablilhment,  (for  more 
than  the  form  of  godlmefs  can  never  be  thus 
united)  for  a  while  was  grand.  The  chil- 
dten  of  this  marriage  became  mighty  men, 
which  zoere  of  old,  men  of  renown.  But  fi- 
lially, this  union  produced  the  mofl  fatal  dis- 
orders—  it  eralecl  the  iiiipreilions  and  re- 
ilraints  of  the  civil  charatter,  made  by  the 


Enoch  Prophesying,  343 

hand  of  God,  from  the  mind,  and  from  the 
face  of  fociety  ;  and,  confequently,  the  earth 
was  filled  with  violence. 

This  ever  has  been,  and  ever  mufl:  be,  the 
fruit  of  fuch  an  union  ;  for  the  form  of  god- 
lincfs,  being  of  another  nature,  in  union  with 
the  civil  charafter,  muft  compHcate  and  mar 
it,  and  fo  reduce  its  ftrength,  like  clay  or  drofs 
mingled  with  the  metals — which  tendency, 
the  experience  of  the  world  has  Ihown  ;  and 
that  the  more  fimply  the  civil  or  any  other 
inftitution  is  prefer ved,  it  will  be  the  more 
effeftual.  This  adulterating  and  corrupting 
tendency,  therefore,  in  fuch  a  Hate,  by  de- 
grees, mufl  weaken  the  civil  compaft,  and 
finally,  dellroy  its  mfluence.  And  the  form 
of  godlinefs,  not  being  able  to  fupport  itfelf, 
being  the  form  only  without  the  power,  brit- 
tle and  weak  as  drofs  and  miry  clay,  falb  a 
dead  weight  upon  the  finking  empire. 

So  that  even  this  deep  policy  of  fatan,  a- 
vails  him  but  for  a  Ihort  time;  though  fa 
defperate  is  his  caufe,  that  he  has  recourfe 
to  it  over  and  over  again,  whilft,  in  the  ifl'ue, 
it  never  fails  to  divide  his  own  dominions, 
and  bring  nation  upon  nation,  and  kingdom 
upon  kingdom,  and  even  to  divide  thehoufe 
and  kingdom  agamll  itfelf. 


Seftion  7.     Enoch  Prophefying. 
By  the  joining  together  of  what  God  hath 
put  afander,  things  the  mod  oppofue  in  prin- 


344  Divine  Theory. 

ciple,  and  uncongenial  in  operation — by  the 
mixing,  adulterating,  and  fo  corrupting  df 
both  the  divine  and  civil  eftablifhments;  pro- 
ducing, as  the  natural  fruit  of  fuch  a  com. 
rnerce,  men  of  renown — men  feeking  re- 
nown— all  for  being  head  men — for  divid- 
ing andfubjugating,  or  warring  upon  all— ^ 
and  at  the  fame  time,  opening  wide  the  doot 
for  the  cxercife  of  this  unbounded  ambition, 
by  obliterating  the  bond  of  civil  fociety.— 
Thefe  tilings,  I  fay,  taking  place,  what  more 
evident  figns  could  be  (hown  in  the  earth, 
of  the  approach  of  a  general  convullion? 

Wherefore  Enoch  alfo,  thefev^nth  frvm  A" 
dam,  prophejied,  of  thefe,  faying,  Behold  tht 
Lord  Cometh  with  ten  thoufand  of  his  faints^ 
To  execute  judgment  upon  all,  and  to  convince 
all  that  are  ungod/y  among  them,  of  all  their 
ungodly  deeds  which  they  have  ungodly  com- 
mitted, and  of  all  their  hard  fpeeches,  which 
ungodly Jinners  have  Jpoken  againfl  him: 

The  ground  bringing  forth  briars  and 
thorns  was  an  early  indication  of  the  judg- 
ment of  God,  founded  in  the  eleft  eRablifh- 
ment;  and  the  added  curfe,  or  new  evil  and 
delinquency  of  the  earth,  that  Cain  experi- 
enced after  the  death  of  Abel,  together  with 
the  wounding  and  crippling  felt  and  confefs^ 
cd  by  Lamech,  {hewed  plamly,  that  the  na- 
tural powers  were  weakening,  and  the  hea- 
venly powers  were  prevailing;  but  what  was 
now  taking  place  on  every  fide,  proved  that 
the  foundations  ot  the  earth  were  (haken^ 
and  were  all  out  of  courfc,  and  that  natarc 
awaited  a  fearful  doom.' 


Righteousness  pi^eached.     345 

Enoch  prophefied  of  thefe — the  world,  at 
this  time,  had  convincing  proof  of  the  truth 
of  his  prophecy  before  their  eyes  ;  infomuch 
that  he  needed  only  to  point  to  the  popular 
and  renowned  charafters  of  the  age,  in  order 
lojhew  it,  faying,  Behold^  the  Lord  cometh! 

The  tranflation  of  Enoch,  which  followed, 
was  the  mod  folemn  and  weighty  atteftation 
to  the  truth  of  his  prophecy — it  proved  pal- 
pably, that  there  was  another  world;  be- 
tweert  which,  and  that  world  of  the  ungodly, 
there  was  an  oppofition;  and  whofe  powers 
were  mod  afclive  and  wonderful;  and  which, 
with  authority,  could  reach  the  earth,  and 
proteft  its  friends  and  confeffors ;  and  there-r 
fore,  doubtlefs,  could  execute  the  threatened 
judgment  upon  all  ungodly  men. 


Seflion  8.   Righteoufncfs  preached. 

Pilate  hearing  the  word  of  truth,  perfe6lly 
fpoken,  faid,  What-is  truth?  and  turned  away 
direftly  from  the  fubjeft.  What  is  righte- 
cufnefs?  is  the  fame  quellion,  often  afked, 
but  how  rarely  confidered  !  For,  being  of  a 
nature  hard  to  be  believed,  it  is  a  quellion 
hard  to  be  underftood;  yet,  what  is  more 
unqueitionable  than  the  fad  of  the  exiftence 
of  an  eleft  world,  which  is  feen  to  refult  ne- 
ceffarily  from  the  divine  principle?  which 
truth  has  been  exhibited  in  every  age ;  and 
with  convincing  evidence,  that  it  is  2i  king- 
doiu  of  immortal  itrength  and  glory ;  and 
X  X 


346  Divine  Theory. 

that  it  is  able  to  withfland  all  oppofing  povr- 
e\';  and,  in  the  end,  it  [hall  break  in  pieces  and 
covfimie  M  the  kingdoms  of  this  world;  aiid 
Jka/l  fill  the  whale  earth,  andjlavdfor  ever. 

The  kingdom  of  God  is  righteoufnefs,  &c. 
for  grace  reigns  through  righteoufnefs.  A}\ 
it  concerns  us  to  know  in  religion,  is  com- 
prifed  in  the  brief  queflion,  what  is  truth? 
or,  what  is  righteoufnefs?  And  the  anfwer  is 
equally  brief,  the  kingdom  of  God — tlie  king- 
dom of  heaven. 

It  is  obferved  of  Abel  and  of  his  works, 
that  they  were  righteous ;  and  of  Noah,  that 
he  was  a  preacher  of  righteoufnefs.  Thefe 
obfervatrons  in  the  New  Teltament,  are  evi- 
dently  made  upon  the  fa6is  recorded  in  the 
Old,  which  are  few,  and  molt  plain.  For 
an  elecl  eltablilhment,  believed  and  confefs- 
ed,  in  an  offering  brought  unto  the  Lord,  of 
the  lamb  of  facrifice,  is  all  that  is  recorded 
on  the  divine  page,  of  the  works  of  the  righ- 
teous Abel;  and  which  gives  him  the  cha- 
rafler. 

And  the  facl  refpefling  Noah's  being  righ- 
teous, and  his  preaching  righteoufnefs,  is  e- 
qually  firnple;  for  the  faith,  or  truth,  con- 
cerning an  elect  eflablifhment,  which,  in  cf- 
fe6t,  mnii  diflolve  the  natural  world,  was  the 
righteoufnels  found  of  God  m  him;  and  his 
expreiringihis,  by  preparing  an  ark,  was  the 
preaching  of  righteoufnefs,  in  which  he  con- 
donned  the  world.  I'hrs  is  all  that  is  record- 
ed of  the  preach. ing  of  Noah ;  and  it  is  faid 
exprefsly,  that  it  .was  in  this  way  that  Noah' 
preached  of  righteoufnefs,  to  the  couvidioa 


The  Deluge.  347 

oizcorldly  ungodly  men.  By  faith  Noah,  be- 
ing learned  of  God  of  things  not  feen  as  yet^ 
moved  with  fear,  prepared  an  ark  to  the 
faving  of  his  houfe ;  by  the  which  /i^  con- 
demned the  worlds  and  became  heir  of  the 
righteoufnefs  which  is  by  faith. 

if  it  be  alked,  why  the  clett  eftabhfhment, 
together  with  thefe  evidences  which  relate 
to  it,  is  called  righteoufnefs  ?  The  anfwer  is 
plain — it  is  for  the  fame  reafon  that  the  fub- 
ilance  of  things  hoped  for,  together  with  the 
evidence  of  things  not  feen,  is  caiHed  faith, 
viz.  That  Chrill's  engagement  in  eternity  to 
perform  the  work  ot  redemption;  together 
with  his  coming  forward,  in  time,  to  lay 
down  his  life,  that  he  might  take  it  again, 
and  fo  be  the  foundation  of  the  eleft  world, 
was  an  aft  of  covenant  obedience,  and  anfwer- 
ed  to  the  rule  of  the  divine  will;  and  therefore, 
with  the  greateft  propriety,  the  eleft  founda- 
tion, together  with  the  whole  fuperftruflure 
belonging  to  it,  is  called  righteoufnefs — it  is 
everlajling  righteoufnefs. 


Scflion  g.     The  Deluge, 

According  to  the  theory,  we  have  feen  a 
caufe  exilling  in  the  creation,  which  eventu- 
ally mud  diliolve  the  natural  frame  of  the 
world.  This  caufe  w^e  have  feen  gaining 
flrength,  and  giving  various  fure  indications 
of  the  approach  of  the  folemn  event. 


348  Divine  Theory. 

Moreover,  from  the  peculiar  conflruftioa 
of  this  fird  world,  it  is  apparent,  that  the  hrli 
dreadful  catallrophe  would  be  by  a  deluge 
of  waters.  For  the  expanding  power  of  the 
creative  operation  being,  to  a  certain  degree, 
weakened,  the  waters  above  the  firmament: 
would  return  towards  thofe  from  which,  by 
that  power,  they  were  originally  divided  ; 
and,  by  the  fame  caufe,  the  waters  beneath 
would  fwell,  and  flow  over  their  natural 
bounds.  This  fwelling  of  the  fubterraneous 
waters,  requires  an  explanation — our  theory 
offers  the  following. 

Though,  as  has  been  faid,  the  fprangling 
motion  of  the  fluid  would  not  reach  the  cen-^ 
tre  of  the  globe  ;  yet  it  is  not  fuppofed  that 
the  fl'/id  itfelf,  in  this  direQion,  would  not 
approach  there  ;  on  the  contrary,  muft  we 
not  conclude,  from  its  all  comi^ianding  pow- 
er, that  it  would  take  full  poffefTion  of  the 
centre ;  and  there  attrafl:  to  itfelf,  or  rather, 
fee  united  and  comprejfed  by  its  expanding 
power,  with  fuch  a  prodigious  force,  as  would 
buoy  up  the  v/aters  and  heavieff  bodies?-— 
This  denfity,  or  comprefTion  of  the  fluid  at 
the  centre,  is  what  was  intended  By  the  ob- 
fervation,  page  180,  that  the  objirudion,  from 
whence  arifes  the  fprangling  of  the  fluid,  may 
be  chiejly  jrovi  itfelf,  being  too  much  compref/cd 
by  converging  to  a  centre. 

It  is  evident,  that  this  fluid,  in  its  expand- 
ing dire6non,  towards  the  centre,  would  car- 
ry in  its  current  all  the  waters,  or  vapours, 
until  its  force  began  to  abate  by  its  compref- 
fion.  And,  is  it  not  alfo  evident,  that  an  elaf- 


The  Deluge.  349 

tic  fluid  moving  in  this  manner,  with  fuch 
ftrength  as  we  know  this  fluid  moves,  would 
at  the  centre  become  fo  compreired,  as  to  ren- 
cjer  buoyant  the  greateft  conceivable  weight? 
If  lb,  this  conclufion  follows,  that  the  whole 
region  occupied  by  the  air,  earth  and  waters, 
in  the  firft  world,  was  between  the  points, 
where  the  commanding  fluid,  expandmg  to- 
ward the  centre,  began  to  be  comprefled,  and 
where  the  whole  became  buoyant  by  the 
greater  degrees  of  this  comprefTion. 

The  fwelling  and  rocking  of  feas,  and  the 
undulatory  motionsof  theeanh  from  a  fliock 
of  the  earthquake,  feem  to  indicate  fome- 
thing  of  this  nature  in  the  prefent  flate  of 
the  world,  and  that  they  lie  upon  an  elaftic 
fluid.  How  elfe  can  it  be  explained,  that  the 
fea  will  fometimes  fwell  and  roll  to  the  great- 
ett  height  when  there  is  no  ilorm,  and  none 
has  immediately  preceded?  Thefe  fwellings 
often  begin  in  the  mofi  perfeft  calm ;  a  florm 
is  expected  to  fucceed  ;  but,  inftead  of  in- 
creafing,  it  is  often  found,  even  in  the  height 
of  the  gale,  that  the  fwelling  has  abated. 

But  fhould  not  the  known  powers  of  the 
eleSrical  fluid,  its  attraction  to  itfelf,  the  ve- 
hemence of  its  motion,  and  its  alafticity,  to- 
gether with  other  phenomena  of  nature,  be 
thought  fufficient  to  afford  the  conclufion, 
that  It  poffefles  wholly  the  centre  of  the  earth ; 
ttill  it  muff  be  concluded  that  vaft  quantities 
of  this  fluid  are  contained  within  the  globe, 
and  in  lb  compreffed  a  flate,  as  to  be  able  to 
command  the  waters*  In  earthquakes,  this  c- 
lement  is  known  to  be  diicharged  from  the 


^^o  Divine  Theory, 

earth  in  great  quantities;  the  vapours  ifTuing 
from  the  earth,  at  fuch  a  time,  are  often  ia 
fo  great  a  degree  eleftric,  as  to  have  the  ap- 
pearance of  a  flame  of  fire;  and  the  waters, 
thereby,  as  at  the  time  of  the  late  great  earth- 
quake at  Quito,  in  South  America,  have  been 
caufed  to  ilow  far  abov^e  the  natural  fprings, 
and  much  of  the  country,  in  this  manner,  has 
been  overflowed. 

I  think  it  beyond  all  doubt,  that  the  caufe 
of  the  earthquake  is  the  fame  thing  in  nature, 
as  that  of  thunder.  A  portion  of  the  electrical 
fluid  being  fuddenly  let  oif  from  the  cloud, 
the  remainder,  recoiling  to  reftore  its  equili- 
brium, caufes  the  concuflion  of  the  cloud; 
whiUl  the  part  let  off,  in  its  courfe  to  other 
clouds,  or  to  the  earth,  produces  thofe  fliocks 
and  other  effefts  of  thunder,  which  we  ob- 
ferve  in  the  air,  and  upon  bodies  near  the 
furface  of  the  earth.  In  like  manner,  a  por- 
tion of  this  fluid  being  let  off  from  its  great 
magazines  within  the  earth,  what  remains 
will  fuddenly  recoil  and  produce  a  fhock 
there,  proportionably  great  to  the  quantity 
of  the  fluid  feparated  ;  and  which  feparated 
part,  in  its  courfe  through  the  waters,  earth 
and  air,  may  naturally  be  fuppofed  to  pro- 
duce all  the  cfl^efts  of  the  earthquake,  obl'erv- 
ed,  in  a  greater  or  lefs  degree,  to  accompany 
the  fliock. 

It  is  evident,  therefore,  upon  the  ground 
of  the  mofl:  eflabliflied  fafls  relative  to  this 
fubjefl,  that  the  expanding  force  of  the  fluid 
being  weakened,  and  its  compreJfion  within 
the  earth  abated,  thofe  vali  magazines  would 


The  Deluge.'  351 

dilate  and  occupy  more  fpace,  and,  confe- 
quently,  the  waters  mud  rife,  proportionablvg 
above  their  ufual  level.  Indeed,  had  not  the 
world  been  fo  conllrufted,  that  its  waters 
fhould  be  thrown  upon  the  earth  by  the  lame 
caufe  with  that  of  its  undergoing  fuch  an  uni- 
vcrfal  (hock,  and  change  of  its  form,  it  muft 
have  inltantly  been  deluged  with  fire ;  for, 
otherwife,  it  cannot  be  conceived  of,  that  Ih 
great  and  univerfal  a  concuffion  (hould  take 
place,  as  the  earth  at  fome  period  has  mani- 
feftly  undergone,  and  it  not,  thereby,  be  kin- 
dled into  a  melting  flame. 

But,  thougli  the  natural  caufe  of  the  flood 
be  left  out  of  view.  Hill  the  event  anfwers 
perfetUy  to  the  divine  theory ;  for  the  world, 
at  firfl:,  being  conflru£led  of  water,  and  by 
water,  the  prevailing  power  of  the  eleft  efta- 
blifliment,  by  diifolvmg  that  frame  of  the 
world,  mufl,  of  courfe,  bring  the  flood  of  wa- 
ters upon  the  earth.  The  flood  came,  and,  as 
the  natural  power,  whatever  it  be,  continued 
to  weaken,  lb  it  continued  to  rain,  and  the 
waters  prevailed  and  increafed  upon  the 
earth,  which  was  for  forty  days  and  forty 
nights.  And  al/Jlt'/Ji  died  that  moved  upon  tlu* 
earth,  both  of  jowl,  and  of  cattle,  and  of  beajl, 
and  every  creeping  thing  that  creepethupon 
the  earthy  and  every  man.  All  in  whojc  nofl.riLs 
was  the  breath  of  lije,  of  all  that  was  in  the  dry 
hmd  died.  And  every  living  f  11  bf lance  was  de- 
jiroyed  zvlnch  was  upon  the  face  of  the  ground, 
both  man  and  cattle,  and  the  creeping  things^ 
and,  the  fowl  of  the  heaven  ;  and  they  zvere  de- 
Jlroycd  from  the  earths  and   Noah  only  re- 


# 


3^2  Divine  Theory. 

mained  alive ^  and  they  that  were  with  him  iH 
.the  ark. 

The  pouring  out  of  the  waters  from  the 
fkies,  and  the  breaking  up  of  the  fountains 
of  the  great  deep,  by  reafon  of  the  proftration 
of  the  ftrength  of  nature,  (which  ftate  of 
weaknefs  and  diforder,  though  it  came  to  its 
height  in  forty  days,  continued  an  hundred 
and  fifty  days,)  fb  broke  up  and  demoH(hed 
the  frame  of  the  globe,  that  nothing  remain- 
ed but  the  ruins  of  a  world, — It  is  faid,  thb 
world  that  then  was  fieri/hed.  Of  this  truth, 
the  face  of  the  whole  earth  bears  to  us  the 
moll  ample  teflimony. 


Seflion  lo.  The  Waters  ajzvaged. 

But  G^i  rerfiemhcred'Noah,  and  every  liv-* 
ing;  thing;,  and  ail  the  cattle  that  was  with  him 
in  the  ark:  and  God  'made  a  wind  to  pafs  over 
the  earth,  and  the  waters  ajfwaged.  This  wind 
was  a  new  impulfe  given  to  the  expanding 
power,  or  rather  the  recovery  of  its  natural 
motion  by  the  obftruftion  being  removed. 

Our  theory,  as  to  the  firft  world,  leads  us 
to  conceive  of  one  wind  paffing  over  the 
earth,  ever  in  the  direfiion  in  which  the 
fpheres  roll;  and  of  its  being  in  every  refpe6i 
uniform,  and  without  any  obitruQion.  It  is 
true,  in  this  cafe,  there  would  be  no  clouds 
with  rain;  for  it  is  evident,  that  clouds  of 
rain  are  formed  by  obltrufted  winds.  But 
fome  have  been  led  to  ibppofe,  from  tlie 


Waters  ass  waged.  ^^^ 

Fcripture  account,  that  this  was  the  circum- 
liance  of  that  world.  Mofes,  after  his  ac- 
count of  the  creation,  noticing  exprefsiy  how 
the  earth  was  watered,  nnentions  a  mijl  from 
the  earth;  and  alfo  a  riv^r  that  went  out  of 
Eden,  to  water  the  gar  den,  and  that  from  thence 
it  was  parted,  and  branched  out  into  various 
countries;  but  makes  no  mention  of  there' 
being  clouds  or  rain  ;  or  rather,  as  fome  fup- 
pofe,  he  defigned  to  exprefs  the  contrary,  by 
faying.  The  Lord  God  had  not  caufed  it  to 
rain  upon  the  earth.  Gen.  ii.  v.  LSee  Dr- 
Burnet's  Theory  of  the  World.] 

Befides,  mufl  it  not  be  concluded,  as  the 
rainbov/  is  a  token  that  the  flood  (hould  not 
be  repeated,  that  it  had  not  before  been  feen  ^^ 
The  figns  and  tokens  that  God  has  fet  to  his 
covenants,  are  all  natural,  and  in  themfelveiJ 
expreiTive.  But  were  there  before  the  flood 
clouds  of  rain,  as  there  now  are,  the  rainbow 
had  furely  then  appeared;  and  if  fo,  how 
can  it  now  be  confidered  as  a  natural  token, 
th^t  the  waters  of  the  flood  fliall  riot  return 
to  dedroy  the  earth. 

This,  hov/ever,  is  very  different  from  the 
prefent  Hate  of  things.  Ancient  aitronomerj; 
iuppofed  that  two  winds  were  ever  held  over 
the  earth,  aflirig  upon  each  other  in  an  eqiii- 
librium,  or  alternately  prevaiHng — thefe  wefe 
confidered  diflinftly,  one  as  being  the  main 
power,  and  the  other,  as  the  governmental  or 
balance  power.  Is  riot  a  fentiment  like  this 
expreffed  by  Agnr,  Prov.  xxx.  4.  Who  hath 
"^^at/jn'cd  the  loind  in  his fijis?  By  the  fol- 
lowing expreflion,  it  may  be  obfervedj  \kibx 

Yy 


354  DiviNi:  Theory. 

the  fubjefl  which  here  fixed  the  mind  of  A- 
gur,  was  that  of  the  expanding  power;  of 
the  opperation  and  efFe£l  of  w^iich,  his  ex-^ 
preiTion  is  the  moR  natural  and  beautiful. 
Who  hvth  bound  the  waters  in  a  garment  ? 

We  are  now  to  contenaplate,  more  di- 
ftinclly,  the  great  myftery  of  God  in  the 
*^;rAr/77^^6'/-Exhibition,  or  that  of  a  world 
fubfiding  by  the  agency  of  two  powtrs  afl:- 
ing  again(l*each  other.  In  doing  this,  we 
may  be  aflilled  by  the  infpired  account  giv- 
en of  the  manner  in  which  the  waters  of  the 
flood  returned  from  off  the  earth,  viz.  Going 
and  returning,  or  ebbing  and  flowing.  We 
have  feen  the  power  of  the  ele6l-eftablifh- 
ment  fo  prevailing,  as  lo  render  the  natural 
power  incapable  oi  binding  the  xoaters  ;  and 
To,  confequently,  the  dedrutlion  of  the  v/orld. 
And  though,  at  the  end  of  an  hundred  and 
fifty  days,  the  oppofing  power  was  To  far  with- 
drawn, as  to  give  the  natural  power  motion; 
Hill,  by  the  motion  of  tlie  waters  going  and 
returning,  we  perceive  fuch  an  exerciie-  of 
this  power,  as,  by  governing  and  controling 
the  natural  principle,  to  become  itfelf  a  con- 
llituent  principle  of  the  new  world. 

Here,  then,  we  have  explained  the  going 
and  returning  of  the  winds,  the  ebbing  and 
flowino'of  the  feas,  and  the  waxing  and  wane- 
ing  of  all  the  affairs  of  this  world.  Tide 
charatteMzes  all  prefent  things — it  has,  with 
great  propriety,  become  another  name  for 
time,  as  e:4pre{hveof  the  changeful  courfe  oi 
the  prefent  world.  Aifo,  we  have  here  ex- 
plained, that  view  of  the  divine  government 


Waters  asswaced,  35^ 

over  this  world,  which  is  conftantly  exhibit- 
rr!,  both  in  providence  and  in  the  fcriptures; 
and  which  has  prefented  to  many  fearching 
minds,  fo  great  a  difficulty,  and  fo  often  has 
d(^feated  the  calculations  of  the  wife  and  pru- 
dent, viz.  That  events  are  feen  to  take  place 
indireQly,  and,  as  it  were,  by  the  overruling 
and  controlin^  of  what  mioht  be  confidered 
their  natural  courfe. 

Why  is  the  eaft  wind  the  blaft  of  nature? 
Doubtlefs,  the  word  bla/},  originally,  meant 
this  wind.  Why  is  the  agency  of  the  ea(t 
wind,  fo  often  known  in  providence,  and  fo 
frequently  referred  to  in  the  fcriptures,  in  the 
great  and  folemn  work  oi'judginent,  where- 
bv  Zion  is  redeemed?  What  inflruQion  is 
afforded  to  us,  by  its  being  recorded  of  the 
dividing  of  the  Red  Sea,  that  the  Lord  caus- 
ed the  fea  to  go  back,  by  a  ftrong  eaft  wind? 
Why,  we  afk,  is  the  eaft  wind  here  fpoken 
of  as  the  aoent  of  God,  in  thus  counteraSline 
nature;  and  as  explaining  the  operation  of 
divine  power  in  this  myracle?  And  why,  in 
the  addrefs  in  the  fong  of  Mofes  to  the  angel 
of  the  Lord,  is  this  wind  particularized  as 
hia  wind  ?  Thou  didjl  bloxo  with  thy  wind. — 
Why  went  there  forth  a  wind  from  the  Lord, 
to  bring  the  quails  into  the  camp  of  Ifrael  ? 
which  alfo,  Plal.  Ixxviii.  26,  is  called  an  eafl 
toind.  And  why,  alfo,  to  accomplifh  this 
event,  are  we  informed  of  a  wind  coming 
back  in  another  direfciion  ?  Why  are  the 
judgments  of  God,  of  every  kind,  ufually 
y!cribed  to  the  influence  of  the  eaft  wind? 
Note  the   following   paft'age.s ; Pharaoh 


35^  Divine  Theory. 

dreamed,  And  behold,feven  ears  withered^  ihin^ 
and  blafled  with  the  eaft  wind.  Qen.  xli.  23. — ^^ 
And  Mofasjlreichedjorihhis  rod  over  the  lanA 
of  Egypt,  and  the  Lord  brought  an  eaji  wind  up- 
on the  land  all  that  day^  and  all  that  night:. 
n,nd  xjohcn  it  wa^  morning,  the  call  wind 
brought  the  locu/is,  Exod.  x.  33.  Ihe  rick 
manJJiall  lie  dozvn,  but  hejliall  not  be  gather- 
ed: 'he  openeth  his  eyes,  and  he  is  not.  Ter- 
rors take  hold  on  him  as  waters,  a  tcmpeff. 

Jiealcth  him  aioay  in  the  night.  The  caft  wind 
carrieth  him  away.  Job  xxvii.  ig — 21. — 
Thou  br  cake  ft  the  piips  of  Tarjhjh  with  an 
eaR  wind.  Plal.  xlviii.  7. — I zcillfc alter  them. 
as  with  an  call:  wind.  Jerem.  xviii.  37. — 
Yea,  behold,  being  planted,  Jhall  it  prof  per?. 

Jliall  it  not  utterly  zoither,  when  the  eali  wind 
toucheth  iip  Ezek.  xvii:  lo. — But  ^le  zvas 
■plucked  up  in  fury,  Jlie  was  cafi  dozen  to  the 
ground,  and  the  eall  wind  dried  up  her  fruit. 
Ezek.  xix.  1 2. — Thy  rorvershave  brought  thee. 
into  great  zvaters:  the  eaft  wind  haih  broken 
thee  in  the  midft  of  the  feas,  Ezek.  xxvii. 
26. — Though  he  be  Jruitful  among  his  breth" 
ren,  (2n  eaft  v^'mA  Jhall  come,  the  wind  of  the 
Lord  fhall  come  up  from  the  wildernefs,  and 
his  Jpr in g Jliall  become  diy,  and  his  fountain 

Jhall  be  dried  up  :  he  Jliall  Jpozl  the  trcafure  of 
all  pleafant  vejfels,  Hof.  xiii.  35. — Here  a- 
gain  the  eaft  wmd  is  diftinguift'ied  as  the  wind 
ot  the  Lord ;  and,  by  comparing  this  wnth 
Job  i.  ig,  it  appears  that  it  was  tliis  fame 
vvind  of  the  "LovAjroni  the  wildernej's,  which 
fmote  .the  houfe  and  ftew  Job's  children.: — 
/XgaiQ,  God  prepared  a  vehemerit  eaft  wind; 


Waters  asswaged.  3^7 

and  the  fun  beat  upon  the  head  of  Jonah,  that 
he  fainted.  Jonah  iv.  8. — They  fiall  come  all 
for  violence;  their  faces f tall f up  up  as  the  eafl 
wind.  Habak.  i.  9. — Is  there  not  before  us, 
in  the  view  of  the  archangel-eftablilhment,  aa 
anfwer  to  all  this  ? 

Moreover,  we  have  here  explained  the  doc- 
trine brought  into  view  by  theapoftle,  Rom. 
viii.  oi  the  creature,  or  natural  world,  being 
fubje£led  to  vanity,  or  to  the  bondage  of  cor- 
ruption, and  not  having  its  free  exercife;  but 
that  this  is  done,  for  the  fame  reafon  of  fub- 
jeQion,  whence  is  the  gofpel  hope. — By  the 
deluge,  the  earth  w^as  indeed  made  fubjeft  to 
vaViity  and  corruption;  and,  emerging  from 
the  waters,  itgroaneth  and  travellelh  in  pain 
until  now,  and  it  difcovers  itfelfftill  bound 
by  that  power;  and,  by  its  ftruggling  and 
groaning,  that  it  is  ftiil  zoreflling  with  the  an- 
gel;  that  its  baptifm  is  unto  death,  and  that, 
one  day  all  that  belongs  to  the  firR  creation, 
and  rem.ains  of  the  life  of  nature,  mult,  from 
this  caufe,  expire. — But,  by  tracing  up  this 
Hate  of  bondage  and  corruption  of  the  crea- 
ture, in  the  light  of  truth,  to  the  ele6l  efta- 
hlifhment,  and  the  redemption  law,  we  fee 
the  world,  hereby,  coming  into  union  with 
its  fuffering  Redeemer;  and  that,  through 
this  bondage  of  corruption,  there  is  hope,  the 
only  hope,  even  the  fame  for  which  the  fons 
of  God  are  waiting,  the  hope  of  the  refurreC' 
tion  and  eternal  lije. 

And,  finally,  from  this  {late  of  the  world, 
v^re  are  led  to  contemplate  a  deluge  of  fire,  as 
the  clofing  up  of  the  wonderful  Icene.    The 


558  Divine  Theory. 

angefic  power  is  ever  reprefented  to  us  as  be- 
ing fire.— It  is  faid  of  the  miniflering  angels 
of  Chrift,  that  he  maketh  them  ajlame  of  fire; 
and  they  are  named  feraphim,  burners. — 
A  iiaming  fword  was  the  firft  appearance  in 
our  world  ofthis  power. — Daniel  beheld  the 
throne  of  Chrift  in  the  midfl  of  thoufand 
tboufand,  and  ten  thoufand  times  ten  thou- 
fand of  his  angels ;  which  throne  was  like  the 
fiery  Oame,  and  his  wheels  burning  fire,  Thij? 
mull  mean  the  edablifliment  and  power  of 
thecleCi:  angelic  kingdom.  Moreover,  he  faw 
51  fiery  iheani  ifiiie,  and  come  forth  from  be- 
fore hiin;  this,  doubtlcfs,  was  the  fame  ap- 
pearance which  Moles  called  'djlamiiigftvord. 
1  he  vtngel  that  fpake  unto  Mofes  at  Horeb, 
appeared  in  a  ilame  of  fire  out  of  the  midit 
of  a  buih  ;  and  the  law  ordained  by  angels 
was  a  fiery  law,  and  it  was  given  forth  from 
the  mount  that  burned  with  fire,  even  from 
the  midfl:  of  the  fire. — 1  he  angel,  alfo,  that 
talked  with  Manoah,  afcended  to  heaven  in 
the  flame  of  the  altar;  and  it  may  be  notic- 
ed, that  the  flame  of  the  altar  ever  fignified 
the  angelic  difpofition,  which  wehavefhewn 
to  be  founded  in  the  facrifice  of  the  everlaft- 
ing  covenant.  As  the  Lord's  hoft,  the  angels 
wxrefeen  like  chariots  of  fire,  and  horfes  of 
fire;  and,  as  the  attendants  in  his  court,  they 
were  bel>eld  with  countenances  as  the  light, 
iting;  and  the  Lord  has  ever  appeared  a^ 
mnng  them  ihcfainc  as  at  mount  ^inai. 

The  fhekinah,  in  leadmg  the  camp  of  Ifrael 
out  of  Egypt,  on  the  welt  fide,  was  a  watery 
doud,  but^  on  the  eail  fide,  it  was  a  pillar  of 


Covenant  with  Noah.        359 

fire;  this  gives  us  a  view  of  the  archangel- 
exhibition,  and  of  the  cqnftitution  of  the 
world,  according  to  Chrift's  mediate  (tate. — 
The  prefent  world  may  be  viewed  as  being 
under  this  baptizing  cloud,  as  it  were,  be- 
tween the  two  pillars,  baptized  already  with 
the  deluging  waters,  and  waiting  the  ap- 
proach of  the  pillar  of  fire,  which,  in  the 
icriptures,  is  often  cMed  the  glory  of  the  Lord; 
which  baptifm,  will  finifh  the  ftate  of  the 
bondage  and  corruption  of  the  creature; 
whence,  by  the  power  of  fovereign  grace,  ac- 
cording to  the  pattern  given  in  the  redemp- 
tion of  thofe  who  have  the  firlt  fruits  of  the 
Spirit,  the  whole  creation,  as  a  brand  pluckt 
eutof  the  fire,  (hall  be  delivered  and  relfored. 
It  is  well  know  xh^x.  Jlame  exilLs  by  a  mo- 
tion of  the  electrical  fluid  meeting  refiUance 
from  another  and  oppofite  motion;  when, 
therefore,  this  angelic  power,  of  the  afling 
of  which  we  have  daily  indications,  fliali 
come  againft  the  courle  of  nature  with  its 
whole  ftrength,  it  will  neceffarily  produce 
a  (hock  that  mull  fet  all  on  flame. 


Seftion  11,  The  Covenant  with  Noah, 

The  world  being  thus  arrefled,  overcome, 
and  brought  into  fubjeclion'  under  the  bon- 
dage of  corruption,  by  the  power  of  the  re- 
demption law ;  which  being  the  principle  of  a 
covenant,  and,  in  Chrifl,  the  fource  of  ail 
grace  ;  according  to  the  theory,  we  now  look 


360  JDiviNE  Theory. 

for  the  appearing  of  the  grace  of  God,  in  the 
moll  exprefs  covenant  tranfaftions. — Thefe, 
we  find  clearly  exhibited  on  the  divine  page. 
And  firli,  by  this  operation,  the  creature  is 
brought  to  yield  fubminively  to  God;  and 
through  Noah,  as  the  head  or  firft  organ  of 
the  fubjected  world  under  Chrift,  its  fubmif- 
fion  is  moft  folemnly  and  explicitly  offered  to 
the  Lord,  to  whom  it  was  found  that  judg- 
ment belonged. 

And  notwithflanding  this  law  of  the  eter- 
nal God  was  nothing  lefs  than  the  fentence 
of  death,  and  its  eftabiifhment  was  felt  to  pof- 
fefs  a  fword  of  judgment,  which  already  had 
given  an  incurable  wound,  and  was  prepar- 
ed to  repeat  theflroke;  the  facrifice,  by  No- 
ah, of  every  ^lean  beaft  and  fowl,  was  the 
moll  folemn  and  explicit  aft  of  fubmiffion  to 
it,  as  being  holy,  jufl  and  good;  fuch  is  the 
power  and  gracious  effect  of  the  redemption 
difcipline. 

This  fubmiffion  being  wrought  in  the  crea- 
ture, and  in  this  way  expreffed,  it  is  graciouf-- 
ly  accepted  of  God ;  the  Lord  fmelUd  afweet 
favour ;  for  this  free  fubmiffion  refpefted  the 
fame  will  or  law  of  God,  that  Chrift  confent- 
ed  to  from  eveilafting;  but  what  was  infin- 
itely more  to  its  advantage,  was  the  manner 
in  which  it  was  offered,  viz.  by  a  facrifice^ 
which  refpefied  and  brought  into  view  the 
obedience  of  Chrift;  it  was  oflered  under  him, 
and  in  union  with  him;  yea,  he,  asconfent- 
ing  to  the  divine  will,  appeared  in  the  offer- 
ing, therefore  God  was  p\c8iicd,wellpleafed;- 
and  that  lie  might  be  gracious  idt  his  name's 


Covenant  with  Noah.        36! 

fake,  he  eftablifhed  this  his  cverlafting  cove- 
nant with  Noah  and  his  fons,  and  with  their 
feed  after  them;  and  with  every  living  crea- 
ture, of  the  fowl,  of  the  cattle,  and  of  every 
beafl  of  the  earth,  that  was  with  Noah  in  the 
ark,  and  with  all  that  Ihould  be  of  them,  that 
all  flefh  fliould  not  any  more  be  cut  off  by 
the  waters  of  a  flood,  neither  fhould  there 
any  more  be  a  flood  to  deftroy  the  earth. — 
Thus,  in  fubmiflion  to  God,  and  an  acknow- 
ledgment of  the  forfeit  of  life,  and  flying  to 
the  blood  of  the  everlafting  covenant,  the 
creature  found  refuge  from  ihe  waters  of  the 
Hood,  in  that  fame  redemption-law,  and  in- 
ftitution  of  judgment,  which  had  brought 
them  upon  the  earth. 

The  covenant  being  thus  efl;abliflied,  is  un- 
changeable, and  its  promifes  are,  yea,  and  a- 
rnen;  for  the  conditions  all  refl:ingv/ithChrift, 
the  truth  which  enfures  the  performance  of 
^11,  is  eflential  to  the!  divine  exiltence;  that 
power  of  his,  which  had  fubjefted  the  world, 
"Was  proved  fufficient  to  hold  it  in  fabjeft- 
^on ;  and  the  gracious  operation,  which  had 
\vrought  fuch  a  free  fubmiflion  to  the  divine 
will  in  Noah,  was  fliewn  to  be  all-fuf5cien£ 
to  make  willing  a  people  to  bear  his  name  in 
fevery  age  of  the  world. — ^^Moreover,  the  pow- 
er that  could  do  this,  could  alfo  cut  off*  and 
confume  from  the  earth  all  thofe  who  fliould 
be  found  unv/illing  to  fubmit,  and  fliould  re- 
main unreconciled  and  oppofed  to  his  name 
and  authority ;  and  his  faithfulncfs  to  exert 
this  his  archangel-power,  according  to  that 
Z  z 


362  Divine  Theory. 

covenant  which  is  its  eternal  fource,  could 
not  fail. 

Therefore  God  faid,  the  ground  (hould  not 
again  be  curfed,  becaufe  of  the  works  of  men  : 
Although,  indeed,  the  foul  of  man,  through- 
out, be  folicitoufly  bent  upon  the  evil  things  all 
living  flefh  fhould  not  again  be  fmitten. — 
All  the  days  of  the  earthy  feed  time  and  harvefi^ 
cold  and  heat,  fummer  and  winter ^  day  and  nigh t, 
Jl:ould  not  cenfe. 


SeSion  12.  The  Rainbow. 

And  the  Lord  God  faid  unto  Noah,  this  is  the 
token  of  the  covenant,  which  I  have  ejiablifhed 
between  me  and  yours,  as  the  charter  of  c2 II  liv^ 
ingfefh;  and  which  fhall  be  wit  h  yours  for  per-- 
petual  generations  I  Idofet  my  bow  in  the  cloud, 
and  it  fid  all  be  for  a  token  of  the  covenant  be^ 
tween  me  and  the  earth.  And  it  fiall  come  to 
pafs,  when  I  bring  a  cloud  over  tie  earth,  that 
the  bow  fhall  befeen  in  the  cloud:  And  I  will 
rememb.'r  my  cove?tant,  which  is  as  the  charter 
of  me  and  yours  y  and  of  all  living  fjflj ;  and  the 
waters  fljall  no  more  become  a  flood,  fo  as  to  de^ 
flroy  allfefh. 

This  IS  the  mod  exprefTive  fign  or  token  of 
the  power  and  grace  of  the  world  to  come, 
in  relation  to  the  conftitution  and  Hate  of  the 
prefent  w^orld. — It  fhows,  at  once,  the  divid- 
ing and  the  uniting  line  of  mercy  and  truth, 
of  righteoufnefs  and  peace:  for,  whillt  the 
peculiar  conftitution  and  frame  of  this  world 
is  exhibited  to  the  eye,  a  view,  ajfo,  is  here- 


The  RAiNBOWr  353 

by  given  of  the  power  and  grace  of  the  world 
to  come,  as  prevailing  over  all. — ^This  will 
be  perceived,  by  obferving  the  circumftan- 
ces  in  which  the  bow  appears  in  the  cloud. 

The  fingle  and  widely  diffafed  cloud,  from 
which  the  rains  fall  gently,  and  without  tem- 
ped, (which  circumllance  of  the  cloud  indi- 
cates the  more  general  tranquillity  of  the 
winds)  does  not  (liow  the  rainbow;  for,  fuch 
refleflions  of  light,  as  give  to  the  eye  the  ap- 
pearance of  the  bow  in  the  cloud,  require 
that  the  waters  diftilling  from  the  cloud 
fhould  defcend  to  the  earth  in  a  bowing  or 
circular  form,  which  requires  the  agency  of 
oppofmg  winds.  In  milts,  or  particles  of  wa- 
ter, not  moving  in  a  circular  direction,  there 
is  not  this  appearance.  The  circular  form  of 
tlie  vapours  which  exhibits  this  appearance, 
may  often  be  obferved  in  the  fpray  of  a  wa- 
ter-wheel going  with  the  wind  of  the  wheel 
againft  the  natural  current  of  the  air.  But, 
in  the  folded  and  thickly  condenfed  cloud, 
from  which  the  rains  fall  v/ith  violence  and 
temped,  (which  ftate  of  the  cloud  Ihews  the 
preffure  and  confii6l  of  oppofmg  winds)  the 
bow  is  feen ;  which,  therefore,  betokens  clear- 
ly the  peculiar  Itate  of  this  world,  as  fubfifl- 
ing  by  two  powers  ading  againfleach  other. 

Again,  it  may  be  obferved  that  this  cloud, 
by  an  eflablifhed  caufe,  is  fo  circumfcribed 
in  width,  that  it  mult  foon  pafs  over;  for, 
the  preObre  by  which  it  is  formed  exids  evi- 
dently between  two  tides;  1  mean  the  tides 
of  ebb  and  of  flood,  which  are  knov.n  to  be 
the  fame  ia  the  air  as  in  water.  The  m jil  ex- 


§54  Divine  Theory, 

tenfive  cloud  of  this  kind,v;hichl  havefeen^ 

pafled  over  in  lefs  time  than  fix  hours. 

Moreover,  it  may  be  obferved,  that  however 
great  is  the  conflict,  the  wellern  or  fair  wind 
ever  prevails.  If  the  bow  appears  in  the  mor- 
ning, the  cloud  being  weft,  the  wind  is  bank- 
ing it  from  the  eaft;  but   the  cloud  paffing 
over  in  its  tide,  the  wind  changes;  and  when 
the  bow  appears  in  the  cloud,  that  has  paff- 
ed  over,  the  wind  is  ever  welt. — -In  this  eaft- 
ern   petition  of  the  cloud  is   the  mofl  com- 
mon, and  always  the  brighteft  appearance  of 
the  bow;  for,   as  the  wind  which  follows  is 
the  ffrongell,  the  cloud,  being  driven  before 
it,  becomes  on  this  fide  the  molt  compreffed. 
The  watery  ard  fiery  colours  of  the  bow, 
their  relative  inward   and  outward  fituation, 
and  many  other  circumllances  of  this  token 
of  the   covenant,  might   be  pointed  out  as 
fhowing  the  fearful  and  wonderful  frame  of 
the  prefent  world.  But  enough^  perhaps,  has 
been   remarked  to  fhevv  how   exprefsly  the 
bow,   in   relation   to  thefe  pavilions  of  the 
Lord   of  Hofts,   the   dark  waters  and  thick 
clouds  of  tbe  Jkies,   and  the   bright nejs  before 
him  from  whuh  coals  of  fire  are  kindled y  pro- 
claims the  true  condition  of  the  prefent  world, 
as  being  conftituted  according  to  the  archan- 
gel-flate  of  the  everlaiting  covenant. 

But,  as  in  relation  to  natural  things,  whilft 
the  dark  waters  and  thick  clouds  of  the  files 
are  on  the  one  fide  of  the  bow,  the  fun  and 
clear  heaven  are  on  the  other;  fo  alfo,  in 
the  view  of  its  being  a  token  of  the  cove- 
riant,  the  clouds  and  rains,  and  fwelhng  wa. 


The  Rainbow.  365 

ters  of  tribulation,  through  which  is  wrought 
the  redemption-work,  appear  on  the  one  fide ; 
but  the  kingdom,  the  glorious  reward  of  that 
work,  according  to  the  divine  will,  is  feen  on 
the  other. — The  bow  in  the  cloud,  in  many 
refpefts,  is  fignificant  of  the  miniflration  of 
the  Spirit,  and  accords  with  the  token  of  the 
covenant  given  to  the  church  in  go/pel  bap- 
tifm. — In  confidering  the  fubjeft  in  this  view, 
we  have  the  w^arrant  of  St.  John,  who,  de- 
fcribing  the  gofpel  kingdom,  i"a.ys,  Rev,  iv.  3. 
A  rainbow  teas  round  about  the  throne. 

Our  theory,  according  to  the  divine  prin- 
ciple, offers  to  view  tw^o  diftinft  baptifms,  viz. 
One,  in  the  deep;  the  other,  far  above  it. — 
The  baptifm,  as  under  the  requirement  of  the 
divine  will,  of  humiliation  and  fullering  unto 
death;  and  the  baptifm,  by  the  exprellion  of 
the  divine  favour,  and  the  befiowment  of  the 
promifed  reward,  in  the  gift  and  grace  of  the 
Holy  Ghoft.  1  hcfe  baptifms,  though  they 
be  infeparably  conne6ied  in  the  divine  will, 
and  belong  both  to  the  redemption-covenant, 
are  (till  widely  difiFerent  things.  And  it  will 
be  recollefted,  that  the  (late  of  humiliation 
and  trial  of  Chrift  and  his  people,  wherein 
the  heir  dijfereth  nothing  from  ajervant,  tho' 
he  be  Lord  of  alt;  is  often  referred  to  in  the 
fcriptures,  as  being  a  baptifm.  But  Jefus 
anfwered  and  f aid,  ye  know  not  xohat  ye  afh^ 
Are  ye  able  to  drink  of  the  cup  that  I  drink 
of,  and  to  be  baptifed  with  the  bapifm  that  I 
am  baptized  with?  They  fay  unto  htm,  we  are 
able.  And  he  faith  unto  them,  yefiall  drink 
indeed  of  my  cup,  and  be  baptized  with  the 


q66  Divine  Theory. 

haptifm  that  I  am  baptized  with :  but  to  Jit  on 
my  right  hand  and  on  my  left,  is  not  mine  to 
give,  but  itjhall  be  given  to  them  for  uhom  it 
is  prepared  of  my  Father.  Matt.  xx.  22,  23* 
/  have  a  baptijm  to  be  baptized  with,  and  how 
am  IJlraitened  till  it  be  accompLiJhed.  Luke 
xii.  50.  We  are  buried  with  him  by  baptifm 
into  death,  Rom.  vi.  4.— This  baptifm,  in 
relation  to  the  bonds  of  the  law,  and  the  re- 
demption-difcipline,  though  it  be  abfoluteU' 
neceflkry  to  our  falvation,  and  is  included 
in  the  holy  purpole  of  God  in  Chrifl,  is  IHU 
widely  different,  and,  in  the  fcriptures,  is 
clearly  diilinguifhed  from  the  baptifm  of  the 
Holy  Ghoft — which  baptifm  charaQerizes 
diftindly  the  gofpel  difpenfation,  as,  there- 
by, we  receive  powder  to  become  the  fons  of 
God,  and  are  made  partakers  of  the  earnefls 
and.  fruits  of  glory.  Thus,  it  is  faid,  Afts  i. 
3 — 5.  To  whom  afo  he  Jhewed  himfelf  alive 
after  his  pafjion,  by  many  infallible  proofs^ 
being  feen  oj  ihern  forty  days,  and f peaking  of 
the  things  pertaining  to  the  kingdom  of  God ;, 
And  bei^ig  affcmhled  together  with,  them,  com- 
manded them  that  they  fiould  not  depart  from 
Jerufalem,  but  wait  for  the  promife  of  the 
"F either,  which,  jaith  he,  ye  have  heard  of  me. 
For  John  truly  baptized  with  water;  but  ye 
fhall  be  baptized  with  the  Holy  Ghoft,  not 
^ many  days  hence.  Alfo  A61s  xiii.  24^.JohnfirJi 
preached  before  his  coming,  the  baptifm  of  re-. 
pentance  to  all  the  people  0/  IfraeL  Again,  A6is 
xviii.  24 — 26.  And  a  certain  Jcio  named  ApoU. 
los,  barn  at  Alexandria,  an  eloguent  man,  and 
niighty  in  the  fcriptures^  came  to  Epiiejus.. 


The  Rainbow.  367 

This  man  zvas  infl;ru6led  in  the  way  of  the 
Lord ;  and  being  fervent  in  thefpirit,  he/pake 
and  taught  diligently  the  things  of  the  Lord, 
knowing  only  the  baptifm  of  John,  And  hs 
began  to /peak  boldly  in  thejynagogue.  Whom 
when  Aquila  and  Prifcilla  had  hear d,  they  took 
him  unto  them,  and  expounded  unto  hi7n  the  way 
of  God  MORE  PERFECTLY.  Apollos,  beforc 
he  was  met  by  thefe  difciples  of  Paul,  was 
inftrufted  in  the  way  oithe  Lord  ;  i.  e.  The 
Lord  Jefus ;  and  he  appears  to  have  v*^el!  un- 
derftood  the  whole  fyftem  concerning  Chi  iff, 
as  antecedent  to  \\\t  gift  of  the  Holy  Ghoft; 
to  which  matter  our  baptifm  mod  indifputa- 
bly  relates,  together  with  all  the  dillinguifii- 
ing  glories  of  the  gofpel  church. 

And  again,  it  is  faid,  A6ls  xix.  1 — 6.  And 
it  came  to  pafs,  that  ichile  Apollos  zvas  at  Co* 
rinth,  Paul,  having  paffed  through  the  upper 
coafts,  came  to  JLphefus :  and  finding  certain 
difciples,  He  faid  unto  them,  have  ye  received 
the  Holy  Ghoji  fince  ye  believed?  And  they  faid 
unto  him,  We  have  notfo  much  as  heard  whe^ 
ther  there  be  any  Holy  Ghoft,  And  he  faid 
unto  them,  unto  what  then  were  ye  baptized? 
And  they  f lid,  unto  John^s  baptifm.  Then 
;,  faid  Paul,  John  verily  baptized  zvtth  the  bap- 
'  tifm  of  repentance,  faying  unto  the  people^ 
that  they  finuld  believe  on  him  which  fhould 
come  after  htm,  that  is,  on  Chnft  Jefus,  When 
they  heo.rd  tbts,  they  were  baptized  in  the  name 
of  the  Lord  Jcfus.  And  when  Paul  had  laid 
his  hands  upon  them,  the  Holy  Ghoft  came  on 
them  ;  and  Uuy  fmke  zvith  tongues,  and  pre- 
I  phefud. 


268  Divine  Theory. 

It  appears,  therefore,  both  from  tlic  theo« 
ry  and  the  fcriptures,  that,  from  the  doftrine 
of  Chrift,  in  relation  to  diltincl  parts  of  the 
divine  will,  there  arifes  two  baptifms;  which 
twofold  nature  and  operation  of  the  holy 
doftrine,  may  explain  the  manner  of  expres- 
lion  ufed  by  the  apolile.  Hebrews  vi.  i,  2. 
Therefore,  leaving  the  doctrine  of  the  beginning 
ofChriJl,  let  ui  go  on  to  the  jjerfed  end ;  not 
laying  again  the  foundation  of  repentance  from 
dead  works ,  Of  the  doB:rine  c/  b  a  p  t  i  s  m  s ,  &c» 

The  baptifm,  as  under  the  bojid  of  the  co- 
venant, or  the  fervice-work  and  forfeiture  of 
the  law,  is  ever  reprefented,  by  dark  and 
lempeftuous  clouds,  with  their  fiood-caufing 
rains ;  by  the  waters  of  the  liver,  flrong  and 
many  ;  and  by  the  fwelling  and  rolling  of  the 
deep  ;  or,  as  being  a  cup  of  forrows,  an  im- 
merfion,  a  burial,  &c.  But,  according  to 
the  promife  of  the  Father,  and  the  grace 
of  the  kingdom  of  heaven,  the  baptifm  of  the 
Holy  Gholl  is  reprefented  by  the  pouring, 
dropping,  or  fprinkling  of  waters  ;  by  a  re- 
f refiling  rain,  and  the  waters  of  Shi lo ah  that 
go  foftiy  ;  or  as  being  an  influence  from  hea- 
ven, kind  and  genxle.  As  the  dew  of  Hervion^ 
that  dcfcendcd  upon  the  mountains  of  Zion^ 
7Johere  the  Lord  commanded  the  bleffing,  even 
Ife  for  evermore. 

And  as  there  are,  fubdantially,  two  bap- 
tifms, differing  fo  much  the  one  from  the  o- 
ther;  ^o  likewife,  there  are  two  baptifmal 
figns,  which  agree  with,  and  in  the  mo(i  ex- 
aft  and  Rriking  manner,  reprefent  and  (hew 
forih  the  great  and  folcm:!  things  thereby 


Rainbow.  36^ 

fignified — the  one  of  which,  in  relation  to  the 
humiliation  and  fuffering  of  Chrill,  is,  as  it 
were,  a  fign  from  the  deep  beneath;  and  the 
other,  in  relation  to  his  exaltation  and  glo- 
ry, is  a  fign  as  from.heayerl  above.     All  the 
figns   and  tokens  of  the  covenant,  have  a 
plain   relation  to  one  or  both,   ofthefe  dis- 
tinft  parts  of  the  divine  will;  and,  confidered 
feparately,  they  are  all  calculated  to  exprefs 
and  (hevvr  forth,  in  the  moft  instru6iive  and 
renfible  manner,    the   different  parts;    and^ 
taken  together,  they  exhibit,  in  the  strongest 
and  moi^^t  natural  view,   the  whole  of  the  di- 
vine theory.    Ifaiah,  with  jhe  gloribus  tirutii 
of  Immanucl  in  view,  and  with  evident  re- 
gard to  thefe  states  of  huuiiliatioil  and  exal- 
tation, or  to  his   defcending  and  afcending, 
fpake  unto  Ahaz,  faying,  AJk  thee  a , fign  of 
the  Lord  thy  God;  ajk  it  either  in  the  di'pth,  or 
in  the,  height  above.     Ifai.  vii.  11.     Seethe 
connefiioh. 

The  first  fign  or  token  of  the  ministration 
of  Christ,  as  from  his  th.rorie  above ;  or  of 
the  ministration  of  the  fpirit  through  righte- 
bufnefs,  was  given  in  the  rainbov/ ;  and  it 
hiay  justly  Be  confidered  as  one  of  the  clear- 
est tokens  of  the  New  Testdment  establifii- 
ment,  which  Has  ever  existed.  For  this  is  as 
the  loatcrs  of  Noah  unto  me)  for  as  I  have 
fworn,  that  the  waters  of  Noahjiiould  no  more^ 
go  over  the  earth;  fo  have  I  fworn,  that  / 

would  not  be  zorath  xoith  thee,  nor  rebuka  thee, 
^For  the  mountains  fJiall  depart,  and  the  hills 
^^f^^e  removed;  but  my  kindnefs  flail  not  depart 

^rom  ihee^  neither  f tail  the  covenant  qJ  my 
A  a  a 


370  Divine  Theory, 

peace  be  removed,  faith  the  Lord  that  hatti 
Tfsercy  on  thee.  Ifai.  liv.  9,  10,  As  the  wa- 
ters of  Noah,  by  the  word  and  promife  of 
God,  folemniy  ratified  by  the  bow  in  the 
c^oi.d,  were  interdiiled  from  ever  again  go- 
ing over  the  earth;  in  like  manner,  the  tri- 
bida.ions  and  distrtffes,  which  are  now  flow- 
ing in  and  deluging  the  church,  (hall  fbon 
ebb  away  and  retire  to  the  daik  abyfs — and 
by  the  covenant  of  peace,  and  the  fign  of 
the  Son  of  Man,  which  will  then  appear, 
thefe  great  waters,  like  thofe  of  the  flood, 
Ihall  be  bound  in  their  plaee^  and  fhall  nev- 
er, nevtr  more  return. 

1  he  rambow  is  formed  b}'  the  fiiedding 
down,  or  fprinkling  of  rain — when  the  tem- 
pestuous cloud  has  pa  fled  over,  and  the  fky 
is  in  the  state  of  clearing  up,  in  a  fhort  time 
after  the  ceafing  of  the  great  drops  of  water, 
there  may  be  obferved  to  distil!  a  thick,  uni- 
form and  fmafi  rain,  very  distinguifhable 
from  the  unequal  and  bustling  drops  that 
had  preceded — which  / //  fmall  rain  is  that 
which  forms  the  bow.  This  kindly  rain  is 
obferved  to  proceed  from  a  fmooth  and 
bright  cloud,  which  is  feparate  from  the 
dark  and  compreffed  body,  and  is  formed  in 
a  higher  fky;  which  is  fo  nigh  to  it,  howe- 
ver, that  the  fmall  rain  defcending  from  it/ 
is  affcfted  in  its  courfe  by  the  air  of  the  denfe 
cloud,  until  it  approaches  nearer  the  eartby 
w4ien  it  is  again  go\erned  by  the  natural 
current  oFthe  air.  '^i  his  feparate  part,  from 
which'the  fine  and  gentle  rain  dillills,  ap- 
pears fometimes  to  fkiri  ihe  whole  cloud; 


Rainbow.  374 

and  the  circular  manner  of  the  defcending 
of  this  thick  and  fine  rain  which,  from  the 
caufe  in  view,  is  always  convexing  towards 
the  fun,  gives,  as  has  been  obferved,  the  beau- 
tiful and  fublime  phenomenon  of  the  JDOW  in 
the  cloud. 

It  appears,  therefore,  that  the  rainbow,  as 
a  token  of  the  everlaftins:  covenant,  is  won- 
derfully  expretTive  of  the  grace  of  the  gofpel 
by  the  Holy  Ghoft ;  which,  iti  the  manner  of 
the  (bedding  forth,  pouring  out,  or  fprinkling 
.of  rain,  or  of  the  bleffing  of  the  dew,  defcend's 
and  comes  upon  us  from  heaven — and,  as 
being  thus  fignificant  of  the  rpiniftrat^on  of 
the  Ipirit,  it  rnay  be  {^tn  to  have  a  near  re- 
lation, in  the  divine  fyflem,  to  the  ordinance 
of  gofpel  baptifm. 

The  rainbow  is  a  (ign  from  heaven — and 
it  exhibits  the  high  arch,  or  the  crowning 
half,  of  that  circle  of  glory,  which  is  contemp- 
iatc^d  in  the  divine  will .  The  vifion  of  John 
took  in  the  whole  fphere.  The  rainbow,  in 
the  view  given  there,  was  feen  round  about 
the  throne.  The  throne  of  God  is  fpoken  of, 
as  having  a  back  part  and  a  face— for  being 
in  nature,  as  has  been  (hewn,  of  an  eternal 
frame,  the  fcriptures  fpeak  of  it  thus,  as  they 
often  do  of  God  himfelf.  1  his  dillinttion 
plainly  intends  the  two  ilates,  accordmg  to 
the  divine  will,  viz.  That  of  ;ihe  archanj^el, 
^nd  that  of  the  glory  of  the  Son  of  God. — 

Hence   Mofes,   LHjah,  &c,  agreeably   to 

the  archangel  Hate  of  the  church,  had  their 

faces  covered,  either  by  the  hand  of  the  Lord, 

^>r  by  their  own  mantles  and  v^ils,  when  the 


f 


jyat  Divine  Theory, 

lory  of  the  Lord  pafled  by  them,  that  tfcev 
Jiould  lee  only  his  back  parts.  But  xce  all 
-with  open  face,  beholding  the  glory  ojilit  Lcrd^ 
are  changed  into  the  fame  image,  f  rem  glory 
to  glory,  even  as  by  the  [pint  of  our  Cod.  I 
am  folemnized  when  I  fee  exhibited  figns 
from  the  deep  ;  for  I  know  that  ihefe  things 
belong  to  the  divine  will;  but  I  tremble, 
when  I  fee  them  millakeu  and  fubilituted  for 
gofpel  figns. 

jcfus,  our  Lord,  was  indeed  delivered  for 
our  oflences ;  but  he  was  rai/ed again  for  our 
juiHfication.  Our  judification,  whereof  we 
have  a  baptifmal  fign,  relates  to  the  Holy 
Ghofl,theholy<7WiV^^';;/\^fpii1l;  which  is  giv- 
en to  us  as  £i  /ruit  of  the  exaltation  of  ChriU, 
and  of  that  righieoufnefs,  which  it  was  pro- 
mifed  that  the  heavens  Oiould  declare. — 
The  rainbow  round  about  the  throne,  as  it 
enclofed  the  back  pans  as  well  as  the  face 
thereof,  like  the  pillar  of  cloud  and  fire,  was 
a  double  fign — the  Ebal  and  Gerizim,  the 
bleihpg  and  the  cuifing,  were  both  in  it — and 
it  gave  notices  as  from  the  dark  clouds  of  the 
{ky,  and  the  watery  deep ;  as  well  as  irom 
the  gentle  heaven  of  grace.  Hence,  there 
ilfued  from  the  throne  in  heaven,  lightnings, 
and  voices,  and  thundeiings,  and  an  earth- 
quake, and  great  hail;  vials  of  wrath,  and 
many  overflowing,  Jordan  waters;  as  well 
as  the  feven  lamps  of  fite  burning,  and  the 
four  and  twent\  harps  tuned  m  concert,  and 
golden  vials  full  of  odours ;  and  the  pure 
river  of  the  water  of  life,  clear  as  cryllahjAjf 
Jireams  xi^hcreo/Jhaii  make  gkd  ilu  c^y  cj  '^ 


Rainbow.  373 

With  fuch  views,  the  Pfalniid  exclaimed, 
^uflice  and  judgment  are  the  habitation  of  thy 
thy  throne:  Mercy  and  truth  Jhall go  before 
thy  face.  Blcfjcd  is  the  people  that  know  tlie 
joyful  found:  they  fiall  zoalk,  0  Lord,  in  the 
light  of  thyxcountenance. 

It  has  been  obferved,  that  numerous  ques- 
tions and  dil'putcs  have  arifen  fiom  the  caufe 
oFnotcltarly  diftiwguilhing  fubjefcls  which 
rehite  to  the  hiw,  or  the  archangel-llatc  of  the 
church,  from  thofe  which  belong  didinflly 
to  the  gofpeh  One  among  thele,  is  the  difputc 
about  the  mode  of  bapiifin.  A  confcientious 
brother,  fomc  years  fince,  becoming  doubtful 
and  perplexed  toncerning  the  mode  of  bap- 
tifm,  undertpok,  with  great  care,  to  fet  down, 
on  each  fide,  the  palfages  of  fcripture  which 
fecm  to  favour  the  dilfcrent  modes  of  im- 
merfion  and  fprinkling;  but  after  much 
iearching  and  labour,  he  found  his  doubts 
and  perplexities  not  in  the  lead  relieved ; 
for  his  cvidencies,  on  both  fides,  were  jull 
equal.  And  this,  doubtlefs,  is  the  fa£t,  that 
the  fcriptures  do  equally  fpecify,  in  relation 
to  the  church  of  Chrilt,  a  baptifm  as  by  im- 
merfion,  and  a  baptifm  by  the  fprinkling  or 
pouring  of  water.  And  the  only  polfible 
jneans  of  reconciling  the  fcriptures  upon  the 
iu^jetl,  and/bf  relieving  the  church  from 
this  perplexity,  are  to  be  had  by  a  recurrence 
to  the  do6trine  of  Chrid,  and  clearly  dillin- 
guilhing  what  belongs  to  the  (late  as  under 
the  bond  and  difcipline  of  the  covenant,  from 
what  belongs  to  the  Hate  of  the  gofpel  king- 
dom.    That  there  cxills  fuch  a  dillintUon  as 


374  Divine  Theory. 

this,  in  relation  to  the  divine  admininrations 
in  the  church,  is  as  evident,  both  from  the 
theojy  and  the  fcriptures,  as  that  theie  is  a 
heaven  above  and  a  dfef)  beneath. 

The  Scribes  and  Pharifees  queflioned  with 
Chrift,  feeking  of  him  a  fign  jrom  heaven^ 
tempting  him  ;  but  he  anfuered,  'I  his  is  an 
evil  generation;  they  ft ek  a  fign.  and  there 
Jliall  no  fign  be  given  it,  but  th(  Jign  of  Jonas 
'"the  prophet.  For  as  Jonas  was  a  fign  info  the 
Ninevites,  fo  Jliall  alfo  the  Son  of  Man  he  to 
this  generation.  Woe  unto  them,  to  whom 
no  other  fign  (hall  be  given,  than  that  of  a^ 
^rpmerfion,  or  a  burial  in  waters  ! 


Seftion  13.  The  Ordinances  oj  the  Covenants, 
A  conftitution  being  made,  by  the  Jo.it h  of 
God,  and  a  charter  given  for  the  new  world  •( 
and  by  his  grace  through  faith,  a  family  or 
fociety  being  edablifhed  upon  it;  ordinances 
are  inftituted  for  the  proper  exercife  and  re- 
gulation of  the  fociety,  agreeablv  to  the  na- 
ture of  its  eftablifhment.  '1  he  ordmances  now 
inftituted,  together  with  thofe  inftituted  be- 
fore and  continued  in  this  adminiffraiion, 
commonly  called  the  precepts  of  the  fons  of 
Noah,  are  feven,  viz.  the  S?^bbath,  Marriage, 
the  Altar  of  Witnefs,  ^acrifice  and  OfTermg, 
Family  Government,  Abltinence  from  Blood, 
and  Inquiiition  for  fhedding  of  the  Blood  of 
Man. 

1  hefe  ordinances  have   ihe  fame  relation 


The  Ordinances,  375 

tb  the  everla'ing  covenant,  as  right  ftatutes 
t)r  laws  of  civil  adminifirations  have  to  a  ci- 
vil conftitatiofi.  And  r  "ough.the  breaking  of 
fuch  laws  or  ftatutes  be  an  offence  again  ft  the 
coaftitution,  and  require  punifhment;  yet 
thoufands  may  fo  offend,  and  bring  evil  upon 
ihemfelves,  and  be  even  cut  off  from  the  fo- 
Ciefy,  and  thcc  niflitution  remain  unaffecled, 
T  hefe  ordinances,  indeed,  may  be  confidered 
dillmclly  as  a  covenant  of  grace;  as  obedi- 
ence to  them,  by  the  grace  and  promife  of 
God,  connefts  with  the  enjoyment  of  all  the 
bleffings  of  the  redeemed  World;  and  as  dif- 
obedience  not  only  forfeits  the  grace  of  God, 
but  fubjefts  the  offender  10  the  foreft  punifh- 
ment, yet,  they  muft  be  carefully  diftinguifh- 
ed  from  the  covenant  co7iJlitution,  which  is 
the  fource  of  all  ^^race,  as  has  been  confidered 
particularly  in  the  two  laft  feflions. 

The  want  of  clearly  diltinguithing  the  co- 
venant of  ^A^  or<^zV/<2?zc^i  of  grace,  from  the 
immutable  covenant  conjiitution  of  grace,  has 
led  to  innumerable  errors,  but  they  are  moft 
clearly  diltinguilh.jble;  the  one  of  thefe  cove- 
nants exills  from  e^erlading,  and  in  its  na- 
ture is  everlaltin^;  the  other  exifls  in  time, 
and  in  its  nature  is  t-.-mporary.  The  parties 
of  the  one  are  God  and  v^  hrift ;  the  parties  of 
the  other  are  Chrift  and  men.  The  one  can- 
not be  broken^  changed,  or  in  the  leaft  vari- 
ed, for  with  either  party  there  is  no  varia* 
blenefs  nor  (liadovv^  of  turning;  the  other 
m  y  be  broken,  as  one  party  is  the  mutable 
creature,  and  it  requires  to  be  varied  and' 
changed,  as   all    ftatutes    and  laws    of  ad- 


37^  Divine  Theory. 

iminillration  do,  with  the  various  dates  and 
clifpenfations  of  a  changing  world.  In  rela- 
tion to  the  one,  the  reward  of  obedience  is 
reckoned  of  debt;  but  of  the  other,  it  is 
grace;  for  the  condition  of  the  one  was  the 
inanifedation  of  God,  even  the  Father*,  but 
the  condition  of  the  other  is  merely  the  ma- 
nifedation  of  good  will  to  the  great  under- 
taking, and  of  pleafure  in  the  work,  Brfides 
thefe,  they  are  dillingui(hable,  the  one  froni 
the  other,  in  a  great  variety  of  views. 

The  diflintlion  lail  noticed,  leads  to  the  ob- 
fervation,  that  all  thelb  ordinances  carry  us  to 
the  fubilance  of  things  hoped  for,  the  eternal 
fource  of  grace.     The  ordinance  of  the  fabv 
bath  is  the  fign  or  memorial  of  the  reft  of 
God;  which,  in  fubflance,  is  the  reft  Chrifi 
entered  into,  when,  having  finifiied  his  cove-. 
nant-work,  he  fat  down  at  the  right  hand  of 
God.  Sfee  Heb.  4th  chapter.  Marriage,  as  we 
are  taught  by  the   apoflle,  leads  to  the  doc- 
trine of  Chriil,  and  afiifts  to  the  difcovery  of 
the  nature  cl  the  eternal  covenant  principle; 
Eph*»  v.  32.    The  altar  of  witnefs  records  in 
earth,  the  name  and  truth  of  God  recorded 
in  heaven.     Sacrifice  and  offering  fets  forth 
before  our  eyes,  the  gift  ofChriit,  and  the 
blood  of  the  evcrlalling  covenant.    Qicume- 
nical  government,  as  appointed  by  God,  ex- 
hibits on   earth  the  form  of  the  adminiftrai- 
tion   of  heaven;  under   this  government  i^ 
fecn,  in  a  pattern,  the  ordir  of  the  family  of 
God,   the  arrangement  of  the  houfehold  of 
laith,  and  the  direction  of  the  commonwealth 
of  ifrae!.  And  the  two  ordinances  refpe6iing 


I 


The  Ordinances.  ^jy 


[)lood,  its  being  prohibited  from  common 
jufe,  and  blood  being  required  for  the  (hed- 
ding  of  the.  blood  of  man,  and  nothing  but 
the  blood  of  him  that  Iheddeth  it  to  be  ac- 
cepted; which  is,  doubtlefs,  to  be  under- 
iiood,  that  the  blood  of  man  (hould  not  be 
filed,  but  for  the  blopd  of  man.  1  hefe  ordi^ 
nances,  I  fay,  are  evidently  deiigned  to  point 
out  the  precioufnefs  of  the  blood  of  atone- 
ment. By.  this  relation  of  the  ordinances  to 
the  everlarting  covenant,  it  appears  that  they 
are  all  of  a /^cr<?/i.nature,  ,'■■', 
,  And  as  the  ordinances  are  the  vehicle  of 
the  exhibition  of  Chrift  in  the  world,  they 
qan  eeafe  only  with  day  and  nighty  or  with 
the  final  elofe  of  every  difpenfation.  Thcv 
can  no  mpre  fail  of  fupport,  or  of  being  aa- 
yniniftered  in  the  world,  than  the  engage- 
ment and  tri^th,  of  God,  that  Chrift  fhall  be 
exhibited,  can  fail.  However  generally  infi- 
-Helity  may  abound,  and  men  may  negletl  and 
tranfgt*efs  the  ordinances ;  aiid  whatever  evil 
and  vengeance  (hall  come  upon  this  ungod- 
ly world  on  that  account,  we  may  be  furc 
that  fomewhere  in  the  world,  in  fome  cor- 
ner, cave  or  wildernefs,  or  in  the  lonely  houfe 
pfthe  poor  widow  of  fome  obfcure  Sarepta; 
the  truth  of  God  \s[\\\  have  eifett,  and  faith 
will  be  inviolably  preferved,  and  a  remnant 
fliall  be  faved.  And  though  the  ordinances, 
as  to  their  fafhion,  do  riecenarily  change  with 
the  feveiai  difpenfations  or  exhibitions  of 
Chrift,  as  contemplated  in  the  theory,  ftill, 
ihe  doftrine  held  up  in  them  being  Chrift^ 
U%c  fuvie  yejlerd^y^  and  to-day,  and  for  €v:r^ 
S  b  b 


378  Divine  Theory. 

they  are  in  fubflance  ever  the  fame.  Hence  it 
is  manifest,  that  the  order  of  the  priesthood 
of  Melchifedec,  being  founded  in  the  law  of 
this  ahar,  is  unchangeable,  univerfal,  and 
perpttual. 

Some  brief  remarks,  as  we  have  pafTed  a- 
long,  have  been  made  upon  the  folemn  na- 
ture of  thefe  ordinances;  it  may  be  proper, 
however,  in  this  phice,  to  notice  more  parti- 
cularly that  refpefling  murder;  which,  after 
the  deluge,  was  the  most  deeply  imprefled  by 
the  divine  declarations  that  accompanied  the 
ratification  of  the  covenant.  Andjurely  your 
btood  of  your  lives  -will  I  require:  at  the  hand 
of  every  beaft  will  I  require  it,  and  at  the  hand 
of  man:  at  the  hand  of  every  mans  bro- 
ther rvill  I  require  the  life  of  man.  Whofo/hed- 
deth  mans  blood,  by  manfhall  his  blood  bejked : 
for  in  the  image  of  God  made  he  man.  Gen, 
ix.  5,  6. — 1  his  most  folemn  injuntiion,  un- 
doubtedly, is  the  origin  of  that  taw  and  tra- 
dition o{  the  Avenger  of  Blood,  which  has  ex- 
isted  immemorial ty  among  all  the  tribes  and 
nations  of  the  worW. 

In  the  natural  state  of  fociety,  which  is,  a< 
ft  were,  the  family  state,  the  avenger  is  the 
brother  of  the  flain,or  fome  one  of  his  near- 
est connexion;  and  he  is  bound  to  exaft  the 
forfeiture,  upon  the  high  penalty  of  the  blood 
fhed  being  imputed  to  himfelf;  but  in  the 
state  of  civil  fociety,  this  folemn  and  most 
itidifpenfable  obligation  devolves  upon  the 
magistrate,  or  upon  the  country  in  its  organ- 
ized state^  in  whatever  forni  it  may  be  en)bo- 
died;  the  magistrate  or  country  fo  organiz-* 


The  Ordinances,  379 

§d,  in  thi<?  state  of  fociety,  is  the  brother  of 
the  ilain,  and  the  avenger  of  blood,  and  is  fo- 
lemnly  bound  to  make  the  inquifition,  lest 
the  penalty  of  blood,  by  the  Judge  of  all  the 
earth,  be  exafted  upon  the  whole  communi- 
ty. God,  the  Judge  of  all,  was  pleafed  to 
take  upon  himfelf  this  charge  of  making  in- 
quifition for  blood  with  the  greatest  folemnf^ 
ity,  as  it  were,  with  an  oath,  faying,  And  fu re- 
ly your  blood  of  your  lives  will  I  require, 

A  man's  life  is  moR  dear  to  him,  and  when 
lakea  away  it  cannot  be  reftored,  and  the  lofs 
pf  life  to  him  cannot  be  recompenfed  by  man ; 
but  it  is  obierved,  that  a  llill  higher  reafon  is 
affigned  by  God  for  his  making  the  blood  of 
man  facred,  and  for  his  fetting  fuch  a  folemn 
and  fearful  guard  over  it,  viz.  For  in  the  im- 
age of  God  made  he  man.  Man,  at  firll,  as  has 
been  largely  confidered,  w^s  made  under  4 
covenant,  which  put  a  fearful  and  wonder- 
ful folcmnity  upon  his  charatler;  he  was  af- 
(bciated  with  the  Lord  of  Creation  in  his  do- 
minion and  government;  and,  by  fuftaining 
this  myllerious  relation  to  the  eternal  pur- 
pofe  of  God  in  Chrili  Jefus,  he  wasfo  eleva- 
ted, and  crowned  with  glory  and  honor,  that 
the  glory  and  honor  of  his  Maker  became 
connefted,  concerned,  and  deeply  interefted 
in  his  prefervation  and  well  being. 

The  reafon  here  alfigned  for  God's  taking 
fuch  an  intereii  and  care  for  the  piefervatioa 
of  the  life  of  man,  hecaufe  he  was  made  in  the 
image  0/  God,  is  of  the  fame  import  with  that 
glorious  declaration,  fo  often  repeated,  that 
^is  regards  and  infinite  favors  (hewn  toinaii., 


380  Divine  Theory* 

are  all  exprefled  for  his  own  name's  fake,  €3| 
the  riches  of  wifdom  and  glory  which,  fromf 
the  beginning  of  the  world,  have  been  hid  in 
God,  who  created  all  things  by  Jefus  Chriji  !  ' 

When  God  thus  placed  man  upon  the 
bench  of  this  high  court  of  inquifition  for 
the  blood  of  man,  and  committed  to  him, 
according  to  his  holy  ordinance,  the  power 
of  life  and  death,  another  intimation  was  giv- 
en of  his  being  deftined  to  the  glory  of  the 
kingdom  of  Chrift,  in  his  dominion  and  pow- 
er over  all  flefh ;  and  that  adbciated  witri  the 
appointed  judge,  he  is  to  appear  in  that  ad- 
miniftration,  and  a6l  a  part  with  him  in  the 

moft  folemn  decifions  of  the  great  day. 

From  fuch  plain  documents  as  thefe,  the 
apoftle  to  the  Corinthians,  fays.  Do  ye  not 
know  that  ike  faints  jh all  judge  the  world  ?^^ 
and  ij  the  world  Jliall  be  judged  by  you,  are  ye 
umvorthy  to  judge  thefmalleji  matters?  Know 
ye  not  that  we  fioJl  judge  angels? 

Another  reafoh  may  be  noticed,  of  the  pe- 
culiar concern  (hewn  by  the  Lord  of  fabba- 
6th  in  this  matter  refpefling; innocent  blood; 
for  as  he  was  himfelf  coming  into  the  world: 
to  fuffer  and  die  by  wicked  hands;  and  as 
thoufands  of  his  faints  would  be  perfecuted 
unto  the  death  for  his  fake ;  it  was  his  own 
caufe — a  matter  the  moil  tender  to  him  in 
relation  to  his  own  foul,  and  to  the  fouls  of 
his  people  that  were  precious  and  tender  to 
him  as  the  apple  of  his  eye.  Ah  !  how  hea- 
vy is  the  guilt  of  blood  ;  and  how  forceably 
does  vengeance  purfue  the  murderer,  that  he 
fhould  not  be  fuffered  to  live!  A  man  that; 


The  Oiii)iNANC5:$.  gg^ 

4oth  violence  to  the  blood  of  any  perfon  JhalL 
fiee  to  the  pit^  let  no  manjiay  him, 

Thougn  fome  cafes  have  been  particularly: 
exempted,  by  the  fovereign  Lord  of  life,  froni 
the  operation  of  this  inquifition  of  blood ;  yet 
they  muft  not  be  fuppofed  to  effe61;  the  ge- 
neral law — the  cafe  of  David  is  one — but 
though  the  prophet,  by  the  authority  of  the 
Higheft,  faid  to  hirn,  when  he  had  confeffed 
that  he  hdidk Jinned  againft,  the  Lord;  and  to 
fin  againft  the  Lord  is  death — 7 .6e  Lord  hath, 
caujed  thy  Jin  to  pafs  over ;  thoujiialt  not  die, 
" — yet  it  may  fcarcely  be  confidered  as  an 
exemption,  when  he  was  four-folded  in  blood, 
and  the  forfeiture  was  required  in  one,  and 
another,  and  another,  andj^z//  another  of  his' 
children ;  and  the  unlheathed  fword  was  ne- 
ver to  depart  frojm  his  houfe.  In  like  man- 
ner alfo,  lome  of  the  betrayers  and  crucihers 
of  the  Prince  of  life,  when  they  were  pricked 
in  the  heart,  and  crying,  what  ihall  we  do? 
were  faved  by  fovereign  mercy,  and  the  fin, 
and  blood-guiltinefs  palled  over  them  ;  but. 
Oh!  how  fearfully  did  it  fall  upon  their 
children,  and  upon  their  city  ;  and,  being  a 
public  aft,  how  widely,  how  heavily,  and 
how  lajiingly  was  the  wrath  poured  out  up- 
on the  whole  nation  ? 

From  the  word  of  God,  as  well  as  from, 
©bfervation  upon  the  w^ays  of  providence, 
confidering  the  fubjeft  upon  a  large  fcale, 
there  can  be  no  doubt  that  it  will  go  well  or 
ill  with  individuals,  families,  focieties,  and 
nations  ;  and  finally,  with  the  whole  world; 
tss  they  Ihall  obferve  to  keep  and  obey,  or 


g82  Divine  Theory-^ 

fliall  difregard  and  tranfgrefs  thefe  moft  wife^ 
benevolent,  and  facred  ordinances.  1  hai 
they  are  of  univerfal  extent,  and  binding  up- 
on all  men  under  every  difpenfation,  is  apr 
parent  not  only  from  their  general  nature^, 
gnd  from  their  being  delivered  to  Noah  and 
his  fons,  ftanding  at  the  head  of  the  whole 
family  of  man ;  but  alfo,  from  the  manifeft 
reference  to  them  in  the  letter  of  the  apoHIe^ 
to  the  converted  Gentiles ;  who,  agreeably 
to  the  mind  of  the  Holy  Ghod,  required  of 
them  no  more  than  thefe  neccjjary  things y  viz, 
that  they  fhould  ab/iain  from  atl  poil-utions  of 
idols,  and  from  forjiicatioUy  and  from  things 
flrangled,  and  from  btopd. 

The  final  and  moft  dreadful  cataflrophe, 
which  is  expefted  to  come  upon  the  world, 
will  not  take  place  until  after  there  be  an 
apoftacy,  a  departure  from  and  violation  of 
this  covenant  of  the  ordinancies,  fo  genera^ 
and  overfpreading,  that  the  whole  head  be- 
comes j^c^/4,  and  the  whole  \\t^xi  faint,  The 
prophet,  in  behalf  of  the  righteoufnefs  of  the 
great  Judge,  afiigned  ex prelsly  this  reafon  for^ 
the  folemn  and  awful  event :  Behold,  the  Lord 
viakeih  the  earth  empty,  and  maketh  it  loafte^ 
end  turneth  it  upfide  down,  and  fcattereth  a-. 
6road  the  inhabitants  thereof  And  it f hall  be^ 
cs  with  the  people,  fo  zvzth  the  priefl.;  as  zoitfi 
the  fervant,  fo  with  his  mojler ;  as  with  the 
maid,  fo  with  her  niiftref  ;  as  zmth  the  buyer ^ 
fo  with  the  Jcller  ;  as  with  the.  lender,  fo  zoitk 
the  borrower;  as  with  the  taker  of  vfjury,fq 
with  the  giver  of  ufury  to  hi^n.  The  tandfhalL, 
heu'ttrly  emptied,  and  utterly f foil cd :  for  th$ 


The  Ordinancj^.  383 

tord  hathftfoken  this  word.  The  earth  mounu 
tth  and  fadeth  away,  the  world  languifheth 
and  fadeth  away  ;  the  haughty  people  of  the 
earth  do  Langufjh,  The  earth  alfo  is  defiled 
under  the  inhabitants  thereof:  Becaufe  they 
have  tranfgreffed  the  laws,  changed  the  or- 
dinances, broken  the  everlafting  covenant. — 
Therefore  hath  the  curfe  devoured  the  earthy 
and  they  that  dwell  therein  are  de folate:  there-' 
fore  the  inhabitants  of  the  earth  are  burned^ 
and  few  men  left,  Ifai.  xxiv.  1 — 6. — It  is 
plain  that  the  laws,  ordinances,  &c.  referred 
to  in  this  palTage,  are  thofe  great  principles 
laid  down  in  this  early  eftablilhment — and 
that  they  refped  mankind  univerfaliy. 

The  importance  of  the  ordinances  come  in- 
to view  in  every  (late  and  condition  in  which 
men  are  placed  in  the  world;  for,  as  in  them 
is  the  knowledgeofChrift,  they  are  the  bond 
of  union,  or  bar  of  feparaiion,  and  mark  the 
line  of  grace  and  difgracc  between  Chrilt  and 
men;  they  are  the  unalterable  rule  whereby 
they  who  keep  them,  are  made  of  God  par- 
takers of  the  divine  virtue,  and  of  the  prom- 
t{e:s  in  Chrilt  Jefus;  and  they  who  keep  them 
not,  are  doomed  to  fuffer  the  eternal  judg- 
ment. In  rela'ion  to  the  ordinances  of  the 
Covenant,  as  they  contain  the  evidence  of 
things  not  k^n,  we  are  faid  iofiand  by  faith; 
keeping  them,  with  a  regard  to  the  truth  of 
which  they  are  the  vehicle,  is  fidelity  or 
keeptng  faith;  and  negleding  or  breaking 
ing  them,  is  mfidclity  or  breakmg  faith.  The 
orduiances,  alfo,  are  the  vihble  badge  of 
grace,  and   with  refpefl  to  them  wholly,  m 


g84  Divine  Theory, 

their  connexion  with  the  divine  will,  nien  ar's 
tharaSerized  beh'cvers  or  unbelievers;  and 
in  them  is  fet  before  us  good  and  evil,  life 
and  death,  blefiing  and  curfing.  Moreover^ 
the  ordinances  of  the  woid  of  God,  exhibit- 
ing the  doilrine  of  Chrift,  are  the  only  bond 
o(  union  among  men,  which,  in  aftrift  fenfei 
is  of  God,  and  which  he  will  own  and  blefs  ; 
and  every  other  principle  of  fociety,  and  all 
that  is  done  upon  any  other  ground  than  that 
of  the  drdiilances,  to  unite  and  bind  m^en  to- 
gether, is  in  its  nature  opfinjition  to  Chrift, 
and  mdfl  uhimately  fail  of  fuccefs.  . 

By  the  infpired  apoilles  and  prophets,  we 
are  informed,  that  in  the  lad  days  theordinan- 
ces  will  be  moll  daringly  violated  ;  and  they  in- 
fiance,  efpecially,  in  relation  tothofetwo  of  the 
inquifition  for  blood,  and  the  inliituted  gov- 
ernment. Great  Babylon,  which  will  then  be 
the  metropolis  of  the  world,  and  the  principle 
feat  of  government,  will  h^  filled,  and,  as  it 
Were,  drunken  with  innocent  blood;  and  the 
hand  of  the  brother,  the  magiltrate,  or  fove- 
reign  people,  will  either  be  flack,  or  tied 
down  by  defpotic  chains,  and  inquifition  will 
fail ;  whilft  the  earth  will  drink  in  blood/r^^- 
[y  as  the  rain,  and  clofmg  it  up  within  her 
regions  of  fargetfulnefs,  will  wipe  her  mouth 
like  the  harlot;  until  the  piercing  cry  have 
reached  onto  heaven,  and  come  up  very  great 
before  the  Lord,  and  he  be  moved,  by  his 
Own  truth,  and  his  molt  folemn  declaration^ 
Surely  your  blood  of  your  lives  will  I  require^ 
to  appear  and  make  the  inquifition  himfelf. 
Fi/r  belioUiythe  Lord  corneth  &ut  of  his  plaCe^ 


Tun  ORDl^JANCEs.  385 


3 


to  punl/Ji  the  inhabkakts  of  the  'earth  for  their 
mitjuity :  the  earth  aifo/kaU  difclofe  her  bloody 
nndjhdll  no  more  tover  her  jbdn.  Ifai.  xxvi. 
21. — The  viighly  God,  even  ike  Lord  hathfpo- 
iew,  and  called  the  earth  from  the  r/fdig  Jfthe 
fun,  unto  the  going  down  thereof  Out  of  ZioW, 
the  per fetiion  of  beauty ,  God  hath  jliiued.  Our 
God Jhall  come,  and  fnail  Hot  keep  filence:  d 
fire  fliall  devour  before  him,  and  it  fhalt  he  ve- 
ry  tempeftuoiis  round  about  him.  He  /hail  call 
to  the  heavens  from  above,  and  to  the  earthy 
that  he  may  judge  his-  people.  Gather  vly  faints 
together  unto  vie:  thofe  that  have  made  a  co- 
venant with  me  by  facrificc.     And  the  heavens 
jhdll  declare  his   rightcoiifnefs:  fof  God   is 
judge  himfelf.  Pfal.  1.  i—6.--^And  the  great 
city  was  divided  into  three  parts,  djid  the  ci- 
ties  of  the  notions  fell:  and  great  Babylon 
came  in   remeriib ranee  before  God,   to  give 
Unto  her  the  cap  of  the  tvirie  of  the  fiercenefS 
of  his  wrath.  And  every  ijlandfed  away\  anM 
the  mountains  vjere  not  found..    Rev.  xvi.  ig, 
26. 

This  knoio  alfo,that  in  the  Idfl.  days  perilous 
times  fjcill  come.  For  men  flmll  fe  lovers  of 
their  own  k\ve^,covetous,boafers,. proud,  blaf 
pheniefs,  difobedierit  to  parents,  unthankful^ 
unholy,  \\'\i\\ou\.  natural  affe(51ion,truce  break- 
ers, falfe  accufers,  incontinent, /?>?t^,  defpif- 
er^  of  thofe  that  are  good,  traitors,  beady, 
high-minded,  lovers  of  plea  fare  more  thdn  lov^ 
ers  of  God.:  liaving  a  form  of  godliiiefs,  buli 
denying  the  power  thereof  2  I'iin.iii.  1 — 5.— 
But  chiepy  them  that  zodk  after  theflfh  in  thi 
iujts  (f  unclcdnefs,  (^r?^/ delpife  governraent) 
C  c  c 


gSS  Divine  Theory. 

prefumptiious  are  iht.y,  f elf ^ willed ^  they  are  no^ 
afraid  to  (peak  evil  of  dignities.  2  Pet.  ii.  lo. 

- — Likewije  aljo  thefe  Jilt  by  dreamers  defJe  the 
Jlepi  defpife  dominion,  a?2<i  [peak  evil  oj  dig- 
nities, JudeSth  verfe.  In  thefe  perilous  times 
the  bonds  of  parental,  filial  and  fraternal  du- 
ty will  be  broken — the  ilrongeft  bonds  of  na- 
tural affeftion  will  be  biirft  afunder,  and  men 
will  a6i  unreilrained  like  natural  brute 
BEASTS. — But  unto  the  wicked  God  faith, 
What  haft  thou  to  do  to  declare  viy  jlaiutes^  or 
that  thou  fkouldeft  take  my  covenant  in  thy 
mouth?  Seeing  thou  hatcfi  infrudion,  andcafl- 
efl  viy  words  behind  thee.  When  thoufawc/i  a 
thief,  then  thou  confentcde/t  with  him,  and  hajl 
been  partaker  with  adulterers.  Thou  givefi  thy 
mouth  to  evil,  and  thy  tongue  Jramdh  deceit. 
Thoufttefl  a.nd  fpeakcji  evil  againfl  thy  bro- 
ther; thou  (l^ander-eft  thine  own  mother's  fon. 
Tbeje  things  kaji  thou  done,  and  I  kept  fJence: 
thou  ihoughtejl  that  I  "was  altogether  fuch  an  one 
asthyfelf:  but  I  will  reprove  thee,  and  ft  them 
in  oraer  before  thine  eyes  New  co'fider  this. ye 
that  forget  God,  lefl  I  tear  you  in  pieces,  and 
there  be  none  to  deliver^  PfaL  1.  16 — 22. — Thy 
princes  are  rebellious,  and  con f  anions  of  thieves: 
every  one  loveth  gifts ^  and  Joloweth  after  re- 
wards:  they  judge  not  the  fatherlefs,  neither 
doth  the  caiije  of  the  wiaow  come  unto  them. 
1  here  fore  faith  the  Lord,  the  Lord  of  lifts,  the 
Mighty  One  of  Ijracl,  Ah,  I  will  edje  me  of 
tnine  adverfaries ,  and  avenge  me  if  nime  ene-^ 
tnies.  Ifai.  i.  23,  l\.— The  good  nu.m  is  ferijlj-^ 
ed  out  of  the  earth:  and  there  is  none  upright 
among  men  :  they  all  he  in  wait  for  blood  :■  they 


The  Ordinances,  387 

liunt  every  man  hjs  brother  with  a  net*  That 
they  may  do  evil  with  both  hands  earnejllyy  the 
prince  afieth,  and  the  judge  njketh  for  a  re^Lvard. 
and  the  great  man  he  utteretb  his  mifehievous 
defne :  Jo  they  wrap  it  up.  The  heft  of  them  is  a 
briar :  the  mojl  upright  is  fiarper  than  a  thorn- 
hedge:  the  day  of  thy  waichmeJi  and  thy  vijit ac- 
tion cornet h ;  nowjhall  be  their  perplexity.  Trujl 
ye  not  in  a  friend ^  put  ye  not  conjidence  in  a 
guide:  keep  the  doors  of  thy  mouth  from  her  that 
lieth  in  thy  hofym.  Fur  the  foq  diflionoreth 
the  father,  the  daughter  rifeth  up  againd  her 
mother,  the  daughter-iii  hiw  againii  her  mo- 
$herin  law;  a  man's  enemies  are  the  men  of 
liis  own  houfe.  Micah  vii.  .t — 6. — Novv  the 
brother  fhall  betray  the  brother  to  death,  and 
the  father  the  fon  :  and  cliildrcn  (liall  rife  up 
againfl  their  parents,  and  flial!  caufe  them  to 
be  put  to  death.  And  ye  fhall  be  hated  of  all 
men  for  my  name's  fake  y  but  he  that  Jlall  en- 
(lure  to  the  end  thejame  Jl^all  be  faved.  Mark 
xiii.  12,  13. 

The  la(t  attempt  that  will  be  made  to  turn 
4his  ftrong  and  overflowing  current  of  apof- 
tacy,  if  poflTible,  to  fave  the  vvorld  from  the 
impending  curfe,  will  be  to  turn  the  heart  of 
the  fathers  to  the  children,  and  the  heart  of  the 
chil  ren  t*  thiir  fathers.  The  angel-man,  the 
mefjenger  of  the  covenant^  will  now  v i fi  t  the 
earth,  as  the  angels  afore  time  went  to  So- 
dom; but,  inftead  of  efle6ling  a  reformation, 
generally,  it  appears,  that  this  kind  and  mod 
gracious  attempt  will  but  enjianic  the  brutal 
paflions,  which  now  have  the  command,  and 
v^ife'the  wrath  of  men  into  a  furious  burflof 


gSS  piyiNE  Theory- 

madnefs.  Some  few,  indeed,  like  Lot,  will 
open  the  hofpitabic  door  to  the  heavenl)^ 
Tneffenger.  The  covenant  people,  at  tha^t  mo- 
inent,  will  be  (hatched  as  a  brand  from  the 
burning  flame. 

But,  even  among  the  families  of  the  righ- 
teous, there  will  be  many  fons  in  law,  who 
will  turn  a  deaf  ear  to  the  call  to  ftparate 
themfelves from  an  untoward  generation,  and 
to  hatten  their  efcape  from  the  fiery  deluge, 
now  no  longer  lingering;  fo,  that  in  thislaft 
extremity,  there  will  not  be  found  the  Jive 
righteous  in  the  city,  that  it  might  not  be  de- 
:(lroyed  for  their  fakes!  When  the  Son  of  Man 
cotmth^  fball  he  find  faith  on  the  earth?  Alas  I 
it  is  manifeft  from  the  fcriptures,  that  thiq 
final  overture  of  mercy,  like  that  towards  So^ 
dorp,  will  be  but  too  unfuccefsfuL 


CHARTER  IV. 

OF   BABEL,    ZION,    AND   BABYLON,    TLIE 
GLORY   OF  KINGDOMS. 


mnosRnsrwn. 


Seflion  i.     The  Confufion  of  Tongues. 

The  covenant  of  the  ordinances  of  gracej, 
in  the  new  eftablifhment,  had  been  publicly 
violated  as  to  the  leading  article  of  the  infli- 
tuted  government,  in  the  conduft  of  Ham  to- 


Confusion  of  Tongues.       3S9 

wards  Noah  his  Father;  of  which  conduft 
Noah  himfelf  gave  the  unhappy  occafion— 
but  nothing  was  attempted,  as  to  a  change  of 
the  form  of  fociety,  and  the  fettingup  of  any 
human  invention  or  pohcy,  until  the  time  of 
Nimrod,  one  of  the  pofierity  of  Ham,  when 
a  general  rebellion  broke  out  againft  the  di- 
vine adminiftration.  From  his  bearing  thi? 
name,  which  fignilies  a  rebel;  and  its  being 
faid  that  the  beginning  of  his  kingdom  was 
Babel;  it  may  be  concluded,  that  Nimrod  was 
at  the  head,  and  was  the  principal  mover  and 
^gent  in  this  bufinefs. 

It  is  more  than  probable,  that  the  whole 
family  of  Ham  were  involved  in  the  guilt  of 
his  tranfgreffion — they  (hared  with  him,  no 
doubt,  in  the  fame  fpirit  of  unbelief,  if  not  in 
the  overt  aft — and  that  Nimrod  and  others, 
feeling  themfelves  implicated  with  Canaan, 
at  leall  in  the  difhonour  of  the  curfe  of  fervi- 
tude  to  Shem,  and  to  Japheth  dwelling  in  the 
tents  of  Shem; -which  tents  have  been  un- 
dertlood  to  mean  the  divine  ordinances — 
they  were,  hence,  by  their  unhurabled  hearts, 
led  to  determine  boldly  upon  the  trial,  which 
{hould  be  emprefs  of  the  world,  a  Jabric  of 
their  own  contriving;  raifed  to  the  heavens; 
or  the  commonzvealth  formed  by  the  lowly 
and  defpifed  tents  of  Shem, 

Heth  was  a  contemporary  with  Nimrod, 
and  was  his  coufin-german ;  and  from  his 
name  being  taken,  generally,  for  the  name 
of  his  party,  it  may  be  concluded,  that  he  al- 
io was  a  principal  in  this  undertaking.  Re- 
Ipekah,  complaining  to  Ifaac  of  Elau,  that  he 


ggo  Divine  Theory. 

had  taken  him  wives  out  of  the  Hebrew  fa- 
mily, faid,  I  am  weary  of  my  life,  becauje  of 
the  daughters  of  Heth :  if  Jacob  ta-ke  a  tvifc 
cf  the  daughters  of  Hdhfjuch  as  thefe  which 
are  of  the  daughters  of  the  land,  what  good 
Jhall  my  life  do  me?  Gen.  xxvii.  46.— And 
Balaam  prophefying  of  the  final  overthrow 
of  thefe  citizens,  appears  to  ufe  this  as  a  com- 
mon name  for  the  men  who  thus  depart  from 
God,  There  fhall  come  a  flar  out  of  facob, 
and  afceptrcfJiall  rife  out  of  Ifrael,  and f  tail 
fmite  the  corners  of  Moab,  and  unwall  all  the 
C  h  i  1  d  re  n  of  &Vi  e  t  h .  And  EdoWo  fail  be  a  fos- 
fcffion,  Sier  afo  fhall  be  a  pof'ffwnjor  his  ene- 
mies, and  Ifrael  fhall  do  valiantly.  Out  of  fa- 
cob  JImll  come  he  that  fliall  have  dominion,  and 
fiail  dejiroy  him  that  remain  cth  of  the  city. 
Num.  xxiv.  17 — ip.  The  word  for  nations, 
in  the  ancient  languages,  is  evidently  derived 
from  this  name  of  Heth  ;  and,  probably,  the 
Englifh  word,  heathen,  has  the  fame  deriva- 
tion. To  execute  fuch  a  policy,  as  was  now  de- 
figned,  requires  both  a  council  and  an  army. 
It  may  be  thought,  that  Heth  w^^s  the  coun- 
iellor  and  advifer  in  this  daring  and  adven-r 
turous  projeft ;  and  that  Nimrod  was  the  tlC^ 
ecu  tor,  and  Hood  to  arms. 

And  firft,  a  movement  is  made,  collefling 
together  a  body  of  men,  who  falling  upon  a( 
ground  favourable  to  their  purpole,  and  find- 
ing themfelves  in  fufficient  force  to  keep  it ; 
which,  by  the  name  given  to  it,  Shinar,  Spoils 
feems  to  intimate,  that  they  had  already  ex- 
ercifed  fome  hoftilities  towards  thofe  who 
would  not  follow  them — the  new  political 


Confusion  of  Tongues.        391 

doflrine,  in  which  one  and  all  mufi;  engage, 
was  dirclofed,  viz.  That  a  city  (hould  there 
be  builded,  in  a  ftyle  the  moft  magnificent 
and  fuperb — worthy  of  being  the  capital  of 
the  world— and  ftrcngthened  by  a  fortrefs 
which  fhould  h^very  high — and  that  a  name^ 
or  law,  *  fhould  alfo  be  made,  and  attached 
to  it,  of  fuch  energy  and  effefl:  as  fliould  in- 
fluence the  whole  world,  and  bind  together* 
in  onebody,  of  a  political  and  human  frame, 
the  whole  race  of  men. 

This  was  the  mod  perfe£l  policy,  the  pro- 
foundefl  invention  of  man — -it  difcovered  th^ 
deepellinfpeflion  into  the  motives  and  fprings 
of  the  human  mind;  and  it  could  not  fail  of 
engaging  the  whole  natural  heart.  It  favour- 
ed every  natural  bent  of  the  foul,  pleafurc^ 
opulence,  grandeur — the  lufl  of  the  flelh,  the 
Juft  of  the  eye,  and  the  pride  of  life — it  che- 
rilhed  every  fpark  of  the  love  of  the  worlds 
and  of  the  things  that  are  in  the  world — all 
was  here  embraced  that  the  heart  could  wi!h 
— -whereas  the  divine  inrtituiion  was  defign- 
ed,  and  was  every  way  calculated,  to  reltraiii' 
the  natural  palhons — to  govern  and  control 
all  thefe  defifes  of  the  fle(h— and  to  mortify 
the  things  of  time  and  fenfe  to  men,  and  men 
to  them.  No  wonder  then,  that  this  refolu- 
tion  was  fo  generally  and  {o  lieartily  adopt- 
ed ;  and  that,  no  fooner  was  it  moved,  than 
all  hands  were  up;  and  go  to,  go  to,  v/as  the 
order  of  the  day. 

Jiut,  though  hand  join  in  hand,  the  work- 

"*  0\o(.-x,  in  the  Greek, 


gg2  t)ivikE  Tpieory. 

ers  of  iniquity   fhall  be   confounded.     The 
Lord  came  dozvn  to  fee  the  city,  and  the  tower; 
rohich  the  fons  of  men  buiide'd.  And  the  Lord 
[aid,  Behold  a  people  one,  and  one  language  of 
all :  and  this  they  begin  to  do  :  and  now  Clo- 
thing/hall  be  rejlrainedjrointhem,  which  they 
have  imagined  to  do.     Go  to,  let  us  go  doioni 
and  there  confound  the  language,  that  they 
may  not  under/land  one  anrythei  s  fpeech.     So 
the  Lord  featured  them  abroad,  from  thence 
upon  the  face  of  all  the  earth :  and  they  left  off 
to  build  the  city  and  the  fortrefs,     Iherefore 
the  7iame  of  it  is  called  Babel :  becaufe  the 
Lord  did  there  confound  the  language  of  all 
the  earth :  and  from  thence  did  the  Lordfcai^ 
icr  them  abroad  upon  the  face  of  all  the  eartlu 
How  delufive  is  the  wilUoni  of  men! — ^ 
Their  firit  and  moft  promifing  attempt,  to 
band  together  on  political  ground,  divided 
the   world  ;  and   from  that  to   the    prefent 
time,  every  new  attempt  of  this  nature,  ha.'* 
given  birth  to  another  Peleg.     And  {hould 
u  be  attempted  on  thefe  fhores,  with  a  pre- 
vailing confent,  to  form  a  compact  and  na- 
'  lional  charatier,  by  me^ns  of  cities,  towers^ 
armies,  and  names  ;  or  by  any  means  what* 
ever,  other  th-an  thole  great  covenant  princi- 
ples,   exprelsly  ordained  of  God;   another 
iuch  nan^e — another  Feleg— will  dill  be  ad- 
ded to  the  catalogue— for  from  thence^'  Ame- 
rica will  be  divided. 

That  the  builders  of  Babel  were  climbini^, 
up  to  t;eaven,  through  icar  of  another  de- 
luge; for  which  lealon  the  Lord  frowned 
uyo.i  ihem;  vaid  many  fuch  hkc  tales  havii 


Settlement  of  the  Nations.  393 

been  invented  to  conceal  the  folemn  trnth, 
that  the  divine  ordinances  exhibiting  the  doc- 
trine of  Chriil,  the  infomie  wifdom  and  pow- 
er of  God,  are  the  only  bond  of  union  among 
men,  that  is  pleafing  to  him  ;  and  that  every- 
thing that  is  done  to  unite  and  bind  men  to- 
gether upon  any  other  ground,  will  fooner  or 
later  meet  with  his  difpleafure,  and  will  be 
overthrown,  together  with  its  proje(:iors. 

Reftrained  thus,  men  defifled  from  thi?5 
crowning  objet-t  of  their  dehres-~-but  they 
repented  not— the  object  was  Itill  dear  to 
them — arid  difperfing  abroad,  each  family 
or  tribe  carried  away  vvith  them  deep  im- 
preffions  of  it  tipon  their  minds;  and  letting 
down  m  difl:in61  focieties,  the  fame  policy  a^ 
to  its  nature  and  delign,  more  or  lefs  perfect 
as  circumllances  favoured,  was  every  where 
adopted. 


SeSiori  2,  The  Settlement  of  the  Nation^. 
From  the  people  who  had  been  engaged 
in  this  /^m/  work,  in  the  land  of  vShinar, 
hence  called  Babylon,  Vv'erit  Afliur,  and 
builded  Ninevah,  &c,  and  laid  the  foundati- 
on of  proud  Aifyria,  wonderfully  great. — ^ 
Another  tribe  from  hence,  formed  a  Philillia, 
v/hich  was  greatly  praifed.  Hence  alfo,  the 
families  of  the  Caiiaanires,  which  exceedingly 
multiplied — and  a  Lydia,  and  Piiccnice,  fam- 
ed  for  their  beauty.  Sheba  alfo,  and  even  re- 
nowned Rahab,  were  all  the  daughters  of 
E)  d  d 


394  Divine  Theory, 

Babel  For  ought  that  appears,  the  family  df 
Eber  was  the  only  one  which  remained  up- 
on the  divine  inftitution.  It  fhould  feem, 
that  he  alone  was  didentient  from  the  new 
political  order,  as  afterwards  the  believing 
people  were  of  him,  named  Hebrews, 

How  much  Eber  was  aff'efted  by  this  event, 
appears  by  the  name  given  to  his  fon,  Peleg\ 
which  feems  not  intended  fo  much  to  de- 
note the  many  divifions  which  thefe  politici- 
ans, city  builders,  fplit  into,  as  the  one  grand 
divifion  between  all  thefe,  and  thofe  who 
keep  the  ordinances  of  faith;  which,  in  their 
meaning  and  inftrudion,  were  then,  as  they 
now  are,  the  great  foundations  of  the  city, 
whofe  buildtr  and  maker  is  God. 

Rcfpetling  this  policy  of  Babylon,  v/hich 
has  been  ever  the  pattern  of  the  wifdom 
of  this  world,  and  the  rule  of  eflimation  of 
all  political  excellence,  it  is  of  importance 
to  obferve,  that  religion  was  never  excluded 
from  the  device;  on  the  contrary,  it  is  ac- 
knowledged by  all  fober  judges,  tobeaccii- 
ftituerit  of  this  theory  of  government,  and  is 
deemed  e/Jential  to  the  adminiflration  and 
good  order.  Atheifls,  and  even  deills,  are 
dunces  of  politicians ;  and  of  all  religions, 
that  wiiich  approaches  the  nearefl;  to  the  di- 
vinely inflituted  forms,  is  acknowledged  to 
be  the  belt :  Provided,  hov;ever,  the  dotirine 
or  inftrucl:ion  of  thofe  forms  be  alwa)s  per- 
verted; and  that,  by  their  interpreters,  ihey 
be  made  to  (peak  fome  language  other  than 
their  own  truth;  which  is,  that  no  city  but 
the  city  of  God,  builded  upon  the  ordinances 


Overthrow  of  Sodom.        ^95 

€^f  the  everlafling  covenant,  which  faithfully 
exhibit  the  will  of  God  in  Chriil,  hath  foun- 
dations ;  and  that,  befides  this,  all  are  raifed 
in  oppofition  to  heaven ;  and,  at  an  appoint- 
ed hour,  under  the  full  vials  of  divine  wrath, 
they  (hall  (ink  with  their  builders. 

Attempts  to  alter  the  divine  inftitutions 
as  to  their  forms,  have  been  made  only  when 
they  have  been  heard  to  fpeak  a  language, 
which  no  man  hearty  in  the  Babylonian  or 
Chaldean  counfel,  could  ever  bear.  Indeed 
they  are  fo  exprefs,  fo  fignificant,  that  with^ 
out  fome  corruption  of  the  emblem  iifelf,  it 
is  not  eafy  to  prevent  their  being,  in  fome 
meafure,  underftood. 


Seftion  3.     The  Overthrow  of  Sodom. 

One  of  the  branches  of  the  family  of  the 
Hethites,  fettled  in  the  plain  of  Jordan.— 
This  country  was  well  watered,  and  abound- 
ed with  bread,  and  greatly  indulged  its  in- 
habitants in  eafe  and  diflipation.  It  was, 
perhaps,  the  leaft  affefted  by  the  ravages  of 
the  flood,  of  any  fpot  upon  the  face  of  the 
earth — it  feemed,  indeed,  to  retain  fome  pri- 
mitive features  of  the  garden  of  the  Lord,  and 
a  refemblance  of  the  glory  of  the  firli  world. 
Hence,  in  a  natural  view,  it  was  under  the 
leaft  check  and  control  from  the  operation 
of  the  archangel  government  and  difcipline; 
an  important  article  of  which,  confifts  in  the 
curfe  that  is  laid  upon  the  ground,  and  the 


^gS  Divine  Theory* 

folemn  injunfiion  that  m  the  fweat  of  our 
facefiiall  we  eat  bread. 

Wherefore  thefe  people  who,  from  the 
name  of  their  principal  city,  were  ftyled  So- 
domites, ripened  faft  for  judgment.  The 
men  of  Sodom  -were  wicked.,  andjimiers  before 
the  Lord  exceedingly,'  God  had  chafiifed 
them  by  the  hand  of  men,  when  they  were 
overcome  in  battle  by  an  army  of  Alfyrians, 
and  laid  nnder  tribute ;  and,  a  few  years  af- 
ter, rebelling,  they  received  a  flill  more  fo- 
lemn check  m  their  thouglulefs  and  vile  ca- 
reer, in  being  again  conquered,  captivated, 
and  having  their  cities  fpoiled  by  the  confe- 
derate Affyrian  pbwers;  when,  for  the  lake" 
of  Lot,  a  Hebrew,  who,  with  his  family,  fo- 
journed  among  them,  and  was  with  them 
faken  captive,  they  were,  by  the  hand  of  A- 
braham,  mercifully  and  moil  heroically  de- 
livered. 

Eur  neither  the  judgments  nor  the  good- 
nefs  of  the  Lord,  led  them  to  lepentance-— 
they  waxed  worfe  and  worfe,  until  the  fin  of 
Sodom  became  very  grievGiis,  and  the  cry  of 
violence  reached  unto  heaven  ;  and  the  Lord 
the  Jtidge,  together  with  two  of  his  compa- 
nions, came  dow^n  in  perfon,  though  in  a  con- 
cealed form,  to  enquire  and  fee  whether  the 
matter  was  altogether  according  to  the  cry  of 
it,  which  had  come  before  him.  In  his  way^ 
he  vifited  Abraham  his  friend,  and  after  con- 
firming his  covem  '  =  :  of  alliance  and  friend- 
lliip,  he  difclofed  to  him  the  reafon  why  he 
looked  towards' Sodom.  And  Abraham, 
having  gone  wiih   them   fome  dillance,  ta 


Overthrow  of  Sodom.        gg^ 

Bring  them  on  the  way;  and  coming  to  a 
jDlace  in  whicFi  Sodom  was  in  view,  he  flop- 
ped, and  communed  with  the  Lord  upon 
this  interefting  fubje6l,  whilll  the  two  ac- 
companying angels  went  forward  towards 
the  city. 

And  Abrahavi  drew  near,  and  f aid,  Wilt 
thou  alfo  dejlroy  the  righteous  with  the  wick- 
ed? ^  Per  adventure  there  be  fifty  righteous  with' 
in  the  city :  wilt  thou  affo  dejlroy,  and  not Jp are 
the  place  for  the  fifty  righteous  that  are  there- 
in ?  7  hat  be  fiarfrom  thee  to  do  after  this  man- 
ner, to  flay  the  righteous  with  the  wicked:  and 
that  the  righteous  fjou/d  be  as  the  wicked,  that 
be  far  from  thee:  f jail  not  the  Judg^e  of  ail  the 
earth  do  right?  And  the  Lord /a' d^  Ij  I  find 
in  Sodom  fijty  righteous  ^within  the  city\  then  I 
willfpare  all  the  place  fir  their  fakes. 

Abraham,  in  making  interceflion  for  So- 
dom, in  the  firfl  inftance,  put  in  a  plea  ofrigh- 
teoufnefs,  in  the  view  of  the  cafe  as  involving 
the  righteous  with  the  wicked  in  one  common 
deflrutiion.'  That  be  far  from  thee  to  do  after 
this  manner,  to  fay  the  righteous  with  the  wick- 
ed: Shall  not  the  Judge  of  all  the  earth  do 
right?— This  plea  being  fully  admitted,  but 
v;ith  fuch  a  diftinclion,  however,  between  the 
cafe  of  the  righteous  and  the  wicked,  as  led 
direcily  to  the  idea,  that  the  righteous  might 
be  removed  and  faved,  and  the  city  be  de- 
ftroyed ;  whilft,  at  the  fame  time,  it  was  plain- 
ly fuggefted  that,  in  fome  cafe,  the  Lord 
would  Ipare  a  wicked  city,  for  the  fake  of  the 
righteous  who  are  therein;  Abraham  catch- 
ed  hold  upon  this  ground,  and  renewed  his 


m 


gS  Divine  Theory. 


intercefTion  upon  a  plea  of  grace,  according 
to  the  merciful  difpenfations  of  the  Lord  to- 
wards a  finful  people,  on  account  ot  the  righ- 
teous who  dwell  among  them. 

And  Abraham  anfwered.  Behold  now,  I  have 
taken  upon  me  to  /peak  unto  the  Lord,  which 
am  but  duft  and  ajhes,  Peradventure  therejhall 
lack  five  of  the  fifty :  wilt  thou  dcjtroy  all  the  city. 
Jor  lack  of  five?  And  he  J  aid.  If  I  find  there 
forty  and  fioe,   I  will  not  deflroy  it.     And  he 
Jpake  unto  him  yet  agaiyi,  and  fa^rd,  Peradven- 
ture there  fiiall  be  forty  found  there  ^     And  he 
Jaid,  I  rcill  not  do  it  for  for  ty^  s  Jake  ^     And  he 
Jaid,  Oh,  let  not  the  Lord  be  angry,  and  I  will 
Jpeak :  Peradventure  there  Jhall  be  thirty  found 
there.  And  he  f aid,  I  will  not  do  it.  If  I  find 
thirty  there.  And  he  f aid.  Behold  now,  I  have 
taken  upon  me  to  f peak  unto  the  Lord:  Perad^ 
venture  there  fliall  be  twenty  found  there.  And 
he  f aid,  I  will  not  deflroy  it  for  twenty  s  fake. 
And  he f aid,  Oh^  let  not  the  Lord  be  angry,  and 
I  will  f peak  yet  but  this  once:  Peradventure 
tenfhall  be  found  there.  And  he  faid,  I  wHl  not 
deflroy  it  for  tens  fake.     And  the  Lord  went 
his  way,  asfoon  as  he  had  left  communing  with 
Abraham :  and  Abraham  returned  to  his  place. 

It  is  apparent,  that  Abraham  did  not  make 
this  interceffion  for  Sodom  upon  the  idea  of 
the  perfonal  worth  and  value  of  the  righte- 
ous; for,  in  the  view  of  their  perfonal  rela- 
lation  to  God  in  covenant,  the  intereli  of  one 
righteous  man  in  the  divine  favor,  is  above  all 
ellimation  ;  and  in  this  view  he  might  have 
named  before  the  Lord,  one  with  as  much 
grace  as   fifty;  but,  that  he   contemplated 


Overthrow  of  Sodom.        359 

their  being  in  a  flate  of  order  and  force  fo  as 
to  hold  ground. 

Abraham  was  a  foldier,  and  a  difciplinari- 
an,  and  underltood  the  nature  ^  f  force,  and 
the  means  of  attack  and  defence.     1  he  anci- 
ent Hebrew  tallies  went  by  the  quaternian 
rule  of  divifion.  To  each  quaternian,  or  fin- 
gle  file,   there  was  attached  an  officer;  and 
ten  quaternians,  with  their  officers,  making 
in  the  whole  fifty,  completed  a  corps;  which 
bodies,  or  companies,  were  joined  together 
in  divifions  and  arrpies*  Thus  it  is  faid,  Lxod. 
xiii.  18.    The  chiidren  of  Ijracl  went  up  fiv- 
ED,  or  by  five  in  a  rank,  out  of  the  land  of  £- 
gypt.     And  Jofhua  i.  14.    Yefiiallpafs  mar- 
fhalledby  five,   before  the  face  of  your  breth- 
ren. And  from  the  paflage.  Judges  vii.  1 1 .  it 
appears  that  the   Medianites,   who  were  de- 
fcendants  of  the  Hebrews,  armed  in  the  fame 
manner.   In  thefe  armies,  there  w^ere  appoint- 
ed captains  of  thoufavds,  and  captains  of  hun- 
dreds, and  captains  of  fifties,  and  captains  of 
tens,  Dcut,  i.  15.     From  which   it  appears, 
that  a  corps  contained   five  captaincies,  and 
that  to  each  their  belonged  an  officer  of  the 
ftaff,  or  ftandard,   who  might  upon  occafiom 
command  feparately ;  together  with  one  who 
Itood  next  to  him  as  his  fecond,  or,  as  he  was 
called,  his  armour-bearer.  Thefe  companies 
fquared  by  dividing  in  depth,  forming  four 
divifions  of  twelve,  m  which  pofition  the  chief 
captain  and  his  armour  bearer  liood  detach- 
ed from  the  body. 

According  to  this   divifion  and  order,  tlie 
rules  of  fervice  did  not  admit  of  their  undv^r- 


4G,d  Divine  TuEOkr. 

taking  enterprizes  which  contemplated  foFCd, 
(hort  of  a  captaincy  or  a  double  file,   for  o- 
iherwife  they  were  not  covered.   Thus  Gid- 
eon, who",  left  Ifrael  fhould  boaft,  was  redue« 
ed  to  the  w^eakeft  means,  took  ten  men  of  his 
J'ervants  to  commence  his  operations  againfi 
Baal,  Judges  vi.  27.  The  men  of  Ifrael,  when 
they  fen t  off  detachments  from  their  army, 
took  ten  uten  of  an  hundred,  &c.  Judges  xx. 
10.     David,  vvhen  he  dwelt  in  the  hold,  and 
was  in  want  of  provifions,  y^^H^  out  ten  young 
men,  t,  e,  warriors,   to  go  to  Na'bal. .  x  Sam. 
XXV.  5.  /1/Z'i  ten  young  men  that  bare  Joab'^s  ar- 
mour compajfed  about,  andJinoieAbfdioni,and 
Jlew  hivu  2  Sam.  xviii.  .15.     By  this  paffage 
it  appears,  that  the  commander  in  chief,;  as 
he  would  have  occafion  to  move  from  place 
to  place,  had  a  double  file  of  armour  bearers^ 
and  that  every  thing  in  their  order  and  dif- 
cipline  regarded  this  rule.  IJlimael  came,  and 
ten  men  zodh  kini,  andjmote  Gedaliah  tfwl  he 
died,    2  Kings  xxv.  25.     This  view  given  in 
the  fcHptures  is  Confirmed  by  other  hiftory, 
that  a  double  file  was   the  fmalleil  number^" 
which  by  rule  and  good  condutt,  were  to  be 
polled  for  atlion.   And  even  thus  armed,  the 
valiant  Gideon,  in  his  enterprizc  againfi:  Baal^ 
thought  proper   10  avail  himfelf  of  the  mcft 
fkiliul  management,  and  of  the  filence  of  the 
night, 

Abraham  entertained  little  doubt,  if  there 
were  fifty  righteous  men  in  Sodom,  that  they 
would  be  able  to   make  a  (land;  and  if  on'e* 
fi^e   {hould   be   lacking  of  ^  full  corps,   he 
would   [till  entertain  an  encouraging  prof* 


Overthrow  OF  Sodom.        4^1 

ptEt.  And  with  a  peradventureupon  perad- 
venture,  he  would  defcend  to  forty,  and  to 
thirty;  and  even  he  would  not  defpair  to 
come  down  to  twenty.  Abraham  counted 
upon  men  of  this  defcription.  Hebrews  are 
known  to  be  mighty  men  of  valour.  In  fuch 
k  cafe  of  the  laJt  extremity^  he  would  even 
dare  to  venture  upon  ten.  But  upon  lower 
ground  than  this,  both  his  counfel  and  his 
hand  failed  him,  and  here  he  gave  up  the 
matter  as  decifive. 

And  there  tame  two  angels  to  Sodom  at  e^ 
ven;  and  Lot  fat  in  the  gate  of  Sodom:  and 
Lot  feeing  them  rofe  up  to  meet  them;  and  he 
bowed  himjelfxdth  his  face  toward  the  ground; 
And  hefaid,  Behold  noWy  my  lords,  turn  hi,  I 
pray  you,  into  your  few  ant's  koife,  and  tarry 
nil  night,  and  wafh  your  feet,  and  ye  jhall  rife 
Up  early,  and  go  on  your  ways.  And  theyfaid^ 
Nay,  but  we  will  abide  in  thefreet  all  night. 
And  he  preffed  upon  them  greatly;  and  they 
turned  in  unto  him,  and  entered  into  hishoufe: 
and  he  rdade  them  afeaft,  and  did  bake  unlea- 
vened bread,  and  they  did  eat.  But  before  they 
lay  down,  the  men  of  Sodom  compafled  the 
houfe  round,  both  old  and  young,  all  the  peo- 
ple from  every  quarter.  And  they  called  un- 
to Lot,  and  demanded  that  he  fhotild  give  up 
to  their  brutality,  the  (hangers  whom  be  had 
taken  into  his  houfe  as  his  guefts. 

On  this  furprifing  emergence,  Lot  played 
the  man;  he  went  out  at  tlie  door  unto  t:  em, 
and  (hut  the  door  after  him;  and  addreding 
himfelf  to  them  with  the  utmolt  powers  of 
perfuafion,  attempted  firll:  to  footh  ihenr  with 
E  e  c 


402  Divine  Theory. 

the  mofl:  cordial  epithets,  and  the  kindefl:  laiw 
guage  of  entreaty;  and  then  to  awe  them  witfe 
the  fear  of  God,  and  to  ftrike  a  horror  of  fia 
upon  their  confciences;  and  finally  to  foften, 
difarm  and  filence  them,  by  a  proffer  of  the 
greatefl  facrificcs,  provided  they  would  defift 
from  violating  his  raoftfacred  faith  of  hofpi- 
tality. 

But  they  were  too  many  for  him ;  they  cri- 
ed, Stand  back — called  him  fellow — upbraid- 
ed him  of  being  one  alone,  and  fcofFed  at  the 
idea  that  a  man  of  no  more  cbnfequence  a- 
ihong  them,  a  tranlient  man,  (hould  thus 
prefume  to  dictate  to  a  whole  city ;  and  they 
fell  upon  him  with  brutal  fury,  when  he  was^ 
refcued  by  his  travellers  within  doors;  the 
men  put  forth  their  hand  and  pulled  Lot  in- 
to the  houfe  to  them,  and  fhut  to  the  door. 

This  encounter  proved,  to  a  demonltra- 
tion,  thut  the  righteous  in  Sodom  were  very 
far  from  being  m  force  ta  maintain  ground, 
or  any  longer  to  hold  out  in  refinance,  and 
that  the  caufe  of  the  city  muft  be  given  up; 
yea,  the  men  of  Sodom  had  taken  heart  at  the 
retreat  of  Lot,  and  vs^ere  preffing  forward  to 
fjrce  open  the  door,  when  the  angels  per-^ 
eeived,  that  the  prefervation  of  the  family  de- 
pended no  longer  upon  ordinary  means,  and' 
that  the  necelfuy  had  come  of  giving  a  fignal 
of  tl  e  prefence  of  angelic  power.  And  they 
JiiioLe  the  men  that  were  before  the  door  of  the 
houfe  with  blindnefs,  both/mail  and  great,  fa 
iluit  they  wearied  themf elves  to  find  the  door. 

Nothing  now  remained  but  to  look  to  the 
prefervation  cf  the  righteous  man,  and  of 


Overthrow  of  Sodom.        403 

diofe  that  were  his.  The  ordinance  refpe£ling 
che  family  compaft,  being  a  leading  article 
of  the  covenant,  that  muft  be  fully  attended 
to,  and  the  whole  family  muft  be  looked  up; 
for  nothing  could  be  done — no,  not  at  the 
moment  of  wrath,  that  would  in  the  lead  in- 
fringe upon  that  charter,  which  the  Lord  had 
granted  forth  to  his  people  under  the  fcal  of 
his  own  mercy  and  truth.  And  the  men  [aid 
unto  Lot,  Haft  thou  here  any  befide?  Son-in- 
^  law^  and  thy  fons^  and  thy  daughters,  'and 
whatfoever  thou  haft:,  bring  them  out  of  this 
place:  For  we  will  deftroy  this  place;  hecaufe 
the  cry  of  them  is  waxen  great  be/ ore  the  J  ace 
of  the  Lord,  and  the  Lord  hath  fent  us  to  de- 
Jtrov  it.  And  Lot  went  out,  andfpake  unto  his 
fonS'in-law,  which  married  his  daughters,  and 
faid.  Up,  get  ye  out  of  this  place;  for  the 
Lord  will  deflroy  this  city:  hut  he  ftemed  as 
one  that  mocked  unto  hisfons-m-law. 

There  is  no  evidence,  as  fome  have  fuppof- 
ed,  that  thefe  men  were  joined  with  the  men 
of  the  city  in  the  attack  upon  their  own  fa- 
mily ;  but  the  contrary  is  manifeft,  for  if  they 
had  been  among  thefe  affailants,  they  would 
doubtlefs  with  them  have  been  fmitten  with 
blindnefs,  which  was  not  the  cafe;  neither  is 
it  to  be  fuppofed  that  they  were  citizens  of 
Sodom,  but  that  they  were  Pcrizzites,  and 
had  joined  themfelvcs  to  Lot  on  account  of 
their  being  fhepherds.  They  were,  however, 
unbelievers.  It  has  been  frequently  obferved, 
as  in  relation  to  the  flood,  and  it  fhould  ever 
be  kept  in  mind,  that  the  receiving  and  hold- 
ing of  the  great  truth  in  relation  to  the  iliue 


404  .    Divine  Theory. 

of  the  controverfy  between  God  and  finners, 
is  the  exprefs   ariicle  which  conditutes  the 
righteous   charaSer,  and   draws  this  line  of 
diil:in£lion  among  men.     From  this  caufe  of 
unbeUef,  the  minds  of  the  fons- in-law  of  Lot 
were  in  a  great  meafure  in  a  ftate  of  indiffer- 
ence as  to  the  controverfy  itfelf;  infomuch, 
that  they  could  not  enterprize,  and  take  up- 3 
on  them  boldly  the  hazard  of  ftanding  up  fori 
the  caufe  in  which  the  family  were  involved? 
in  fuch  great  peril.     And   the  fame  caufe 
which  had  induced  in  their  minds  fuch  cold- 
nefs  and  langour  refpefling  taking  an  aflive 
and  bold  part  ia  the  interefl  of  Lot  and  his 
guefls,  operated,  in  like   manner,  to  render 
them  heedlefs  and  indifferent  to  the  alarm  of 
danger,  from  the  impending  de{lru6lion  of 
the  city. 

Lot,  as  well  as  Abraham,  had  a  large  con^ 
cern,  and  his  houfehold  confifled,  doubtlefs, 
of  feme  hundreds  of  fouls;  and  it  is  natural 
to  fuppofe,that  his  fcns-in-law  were  the  heads 
of  his  houfehold,  and  that  it  was  through 
the  unbelief,  and  confequent  ftupor  of  thefe 
inen,  that  theiy  w^ere  all  lofl. — Oh,  what  a 
charge  will  the  heads  of  families  and  houfe- 
holds  have  to  anfwer  for,  in  the  day  of  ac- 
counts! 

Having  difcharged  this  mefBige,  and  giv- 
en his  commands  to  his  fons- in-law.  Lot  re- 
turned in  hafte  to  his  family;  when  affairs 
had^  arifen  to  an  alarming  height;  the  day 
dr4w  on,  and  the  hour  of  aftion  approached^, 
and  the  voice  of  the  angels  began  to  found 
li^€  thunder ;  facing,  Anfey  take  thy  vjife^  and 


Overthrow  of  Sodom.        405 

thy  two  daughters  which  are  here;  left  thou 
be  confumed  in  the  iniquity  of  the  city.  And 
xohile  he  lingered,  the  men  laid  hold  upon  his 
hand,  and  upon  the  hand  of  his  wife,  and  upon 
the  hand  of  his  two  daughters :  and  they  brought 
him  forth^  andfet  him  without  the  city. 

At  that  momentous  crifisythe  merciful  and 
fovereign  Lord  himfelf  arrived ;  he  never 
comes  too  late  to  fave  his  people,  who  have 
made  a  covenant  with  him  by  facrifice.  And 
when  they  had  brought  them  forth  abroad,  he 
faid,  Efcape  for  thy  lfe\  look  not  behind  thee, 
neither  fiay  in  all  the  plain:  efcape  to  the  moun- 
tain lejt  Ihou  be  ccnfumed, — The  rpinillers  of 
vengeance  were  nov/  in  the  a£i:  of  throwing 
off  their  covers,  and  taking  arms  to  execute 
their  ordt^rs,  and  were  turning  about  in  battle 
array  againft  the  city.  Alas !  Lot  foon  became 
fenfibleof  the  importance  of  the  moments  he 
had  loll  by  lingering  in  Sodom;  and  he  now- 
felt,  that  without  fome  further  intervention 
of  mercy,  he  mufl;  perifh  after  all. 

Wherefore,  almoft  breathlefs  and  ready 
to  fink  under  the  weight  of  the  gathering 
cloud,  he  addreffed  himfelf  to  his  Ibvereign, 
and  entreated  the  good  Lord,  that  a  litle  ci- 
ty,  which  was  near  by  in  the  plain,  might 
be  given  to  him  as  a  city  of  refuge — And 
Lot  [aid  unto  them.  Oh!  not  fo  my  Lord:  Be- 
hold now,  thy  fervant  hath  found  grace  in  thy 
fight,  and  thou  hajl  magnifed  thy  mercy,  which 
thou  haji  fhewed  unto  me  in  faving  my  life: 
and  I  cannot  efcape  to  the  mountain,  lefl  yet  tht 
evil  overtake  me,  and  I  die.  Behold  nozo,  this 
city  is  near  to  flee  unto,  and  it  is  a  little  one : 


40^  Divine  Theort. 

Oh!  let  me  efcape  thither ;  (is  it  not  a  little 
one  ?J  and  my  fouljliall  live.  And  he  [aid  un* 
to  him,  fee,  I  have  accepted  thee  concerning  this 
thing  aLfo,  that  I  will  not  overthrow  this  city, 
for  the  which  thou  hajljpoken,  Hajie  thee,  efcape 
thither;  for  I  cannot  do  any  thing  till  thou 
be  come  thither:  therefore  the  name  of  the  city 
was  called  Zoar. 

See  now  a  man  efcaping  for  his  life!  But 
his  wife  looked  back  from  behind  him ;  and 
at  the  fight  of  the  unveiled  face  of  the  angel, 
fhe  became  petrified,  and  followed  on  no 
more.  Remember  Lot's  wife.  The  fun  was 
rifen  upon  the  earth  when  Lot  entered  into  Za)- 
ar.  Then  the  Lord  rained  upon  Sodom  and  up- 
on Gomorrah  brimjione  and f  re  from  the  Lord 
out  of  heaven.  And  he  overthrew  thofe  cities,  and 
ail  the  plain,  and  all  the  inhabitants  of  the  ci^ 
ties,  and  that  which  grew  upon  the  ground. — 
And  Abraham  gat  up  early  in  the??iorning,  to 
the  place  where  he  flood  before  the  Lord.  And 
he  came  juft  in  time  to  witnefs  the  explofi-? 
on  of  the  vengeance  of  eternal  fire  upon  the 
accurfed  cities.  And  he  looked  towards  So^ 
dom  and  Gomorrah,  and  toward  all  the  cities 
of  the  plain,  and  beheld,  and  lo,  the f moke  of  the 
country  went  up  as  the  f moke  of  a  furnace, — . 
When  the  wicked  are  cutoff,  thou  shalt-- 
SEE  IT.  The  place  M^here  Abraham  flood, 
was  on  the  rifing  ground,  on  the  weflern  fide 
of  Sodom  ;  and  Lot  went  out  on  the  oppo- 
fite  eaftern  fide. 

I  have  been  the  more  particular  in  remark-; 
ing  upon  this  memorable  event  of  divine 
providence,  as  it  is  faid  exprefsly,  to  be  ar^ 


Overthrow  of  Sodom.        407 

Emblem  or  piflure  of  the  final  deftruflion  of 
Great  Babylon,  and  of  the  cities  of  the  nati- 
ons in  confederacy  with  her.  And  Babylon 
the  glory  of  kingdoms,  the  beauty  of  the  LhaU 
dees  excellency,  fhall  be  as  when  God  overthrew 
Sodom  ajid  Gomorrah.     Ifai.  xiiil  19, 

Though,  undoubtedly,  at  the  time  of  thd 
end^  when  the  tranfgrejjors  are  come  to  the 
full,  and  the  times  of  the  Gentiles  are  ful- 
filled, and  the  finilhingcataftrophe  will  come 
upon  the  ungodly,  there  will  be  many  thou- 
fands  of  righteous  fouls  in  the  world ;  yet  it 
is  manifeft  from  the  fcriptures,  that   from 
various  unhappy  caufes,  they  will  be  found 
in  no  condition  of  order  and  ftrength,  fo  as 
to  be  able  to  make  a  ftand  againft  the  over- 
fpreading  deluge  of  iniquity.     And  I  heard 
the  man  cloathed  in  linen,  which  was  upon  the 
waters  of  the  river  ^  when  he  held  up  his  right 
hand,  and  his  left  hand  unto  heaven,  andfware 
by  him  that  liveth  for  ever,  that  it  fhall  be  for 
a  time,  times  and  a  half:  and  when  he  fhall 
have  ACCOMPLISHED  to  fcatter  the  power  of 
t^he  holy  people,  all  thefe  things  fhall  be   fi- 
nished.    Dan.  xii.  7. 

The  righteous,  at  that  perilous  junflare, 
whatever  may  be  their  numbers,  will  be  trod- 
den down  and  fcattered — they  will  be  at  the 
end  of  all  their  {kill  and  prowefs — and  will 
be  no  more  able  to  refid  the  torrent  of  apos- 
tacy  and  wickednefs,  than  was  the  righteous 
man  dwelling  alone  in  Sodom.  Then  all 
the  wicked  of  the  earth  will  knov;,  to  their 
forrow,  what  wrong  they  have  done  to  their 
own  fouls,  in  difpifing,  oppofing,  and  wear- 


4o§  Divine  Theory. 

ing  out  the  faints  of  the  mod  high.  Ah! 
then,  all  the  proud  and  fcornful  of  the  earth 
will  be  convinced  of  their  miftake,  and  too 
late  will  confefs  the  truth  which  they  had  of- 
ten been  told,  that  the  righteous,  their  re- 
provers, were  their  bed  friends. 

This  Vv'eak,  broken,  and  forlorn  ftate  of 
the  righteous,  as  to  their  influence  and  tefii^ 
mony  in  the  world,  will  not  all,  nor  even  in 
the  greateft  part,  take  place  by  means  of  the 
oppofition  from  without.  Neither  earth  nor 
hell  could  effcft  fo  much,  by  means  of  their 
own  proper  forces ;  but  the  greateft  evil  will 
arife  from  apoltacy  and  corruption  within. 
There  will  be  among  the  covenant  people 
themfelves,  a  great  many  fons  in-law-^men 
who  love  their  ownfelves  and  the  v/orld,and 
the  things  which  are  in  the  world  ;  through 
whofe  debates  and  ftrifes,  for  their  own 
things,  the  great  compafl  and  fettlement  of 
the  people  in  their  embodied  and  organized 
ftate,  V7ill  be  difquieted  and  difiurbed ;  and 
this,  to  fuch  a  fuff'ering  degree,  thst  the  mod 
faithful,  the  dearefl:  brethren,  and  even  the 
fathers  themfelves,  will  be  forced,  through 
painful  necelfity,  to  feftarize  and  feparate. — 
And  it  has  long  been  known,  that  a  breach 
of  this  nature,  is  like  the  breaking  forth  of  xca- 
tcrs — it  will  continue  lliil  to  widen  by  new 
feclavifmiS,  until  it  becomes ^?'^rt/  like  thejea*^ 
who  can  heal  it? 

It  will  he  remembered,  that  the  weak  and 
ineflicient  (late  that  Lot  was  found  in,  was  oc- 
cafioned  at  firft  by  a  ftrife  between  the  herd- 
men  of  Abraham  and  of  Lot,  which  caufed 


Overthrow  of  SdDOM.        409 

them  to  Teparate  themfel  veS  the  one  from  the 
other;  in  which  cdfe  the  good  man,   Lot,, 
was   left  alone;  for  it  proved  that  he  had 
hot,  as   Abraham,  an   Eliezer  to  head  his 
houfehold;    and,   confequently,  he  lolt  his 
houfehold,    and   all    his    concern,   together 
with   his   wife;    and,   rhoft   probably,   tw6 
daughters.     And  yet,  the  mercy  of  God  was 
greatly  magnified ^  infaving  him  alive, 
.  What  Will  be  the  great  caufe,  leading  to 
ihe  final  deftruftion  of  the  world,  is  plainly 
intiiHated,  Matt,  xviii.  7.  Woe  unto  the  world 
becaule  of  offences  !  for  it  muft  needs  be  that 
offences  come :  but  woe  to  that  man  by 
whom  the  offence  cometh.     Thefe  offetices,  as 
may  be  feen  in  the  conneftioh,  v/ere  expeft- 
ed  to  arife  among  the  brethren  in  the  church; 
Cafes  of  offence,  which  caufe  breaches  in  the 
church,  hlay  generally  be  traced  to  an  indi« 
vidual,  or  at  leall  to  a  fmall  number  of  per- 
fons.    It  is  not  unlikely,  that  the  fons-in-law 
bf  Lot  were  the  principals  in  the  llrifes  among 
the  herdmen,  which  caufed  the  fatal  fepara- 
tion  between  Abraharri  and  Lot.     It  may  be 
feen  in  the  flory  of  Labari  and  Jacob,  that  it 
was  the  cuflom  of  thefe  people  who  kept  cat- 
tle, to  employ  their  daughters  and  fbns-in- 
law  with  their  flocks :  and  it  may  be  feared 
that  Lot  himfelf,    though  not  the  principal 
caufe,  w^as  yet  not  ahogether  innocent — the 
confequence  of  atU  which    was,  woe   upon 
v/oe — woe  upon  the  city !  and  woe  upon  the 
offenders ! — In  like  manner,  oiir  Lord  pro- 
nounced a  double  woe,  as  the  confequence 
•f  the  offences  wliich  mull  come  in  the  kli 

F  U 


410  Divine  THEORt. 

days.  Woe  to  the  world— wog  to  them  wha 
are  without,  who  will  beftumbled,  and  fnared, 
and  fatally  involved  in  the  fearful  refult  of 
offences  among  the  brethren;  but,  efpecially, 
woe  to  the  vian^  the  brother  in  the  church, 
who  is  the  firft  aggreflbr,  or  who  is  the  prin- 
cipal obftacle  in  the  way  of  reconciliation 
and  healing  of  the  divifion ;  //  had  been  good 
for  that  man,  if  he  had  not  been  born.  Ah  \ 
little  do  the  thoughtlefs  world  confider, 
how  deeply  their  own  intereft  is  concerned 
in  the  breaches  and  divifions  w^hich,  in  this 
day,  are  fpreading  in  the  church  of  Chrift. 
Is  it  nothing  to  you,  all  ye  thatpafs  by  ?  behold 
and  fee! 

To  this  broken,  embarrafTed  and  utterly 
helplefs  ftate  of  his  people,  in  the  lalt  days, 
our  Lord  often  refers;  as  how  they  (hall  be 
betrayed  both  by  parents,  and  brethren,  and 
kinsfolks,  and  friends:  And  there  (hall  he  five 
in  one  houfe  divided,  three  againjl  tzvo,  and 
two  ogainji  three.  What  then  can  be  done? 
It  is  plain,  that  when  the  matter  comes  to 
this,  the  caufe,  as  it  refpefts  the  prefervarion 
of  the  v/orld,  muft  be  given  over.  And  when 
we  confider  the  abounding  iniquity,  and  how 
fail  the  iiiighty  forces  of  the  great  city  are 
gathering  around;  whilft,  at  the  fame  tii^e, 
the  little  iiock  of  Chrift,  by  a  complication 
of  evils,  are  embarrafied  on  all  fides;  and 
their  powder  divided  and  fcattered  in  every 
quarter.    Alas  !  how  gloomy  is  the  profpeft. 

1  he  Lord's  two  witnefles,  however,  will 
never  quit  the  ground— they  will  refolve  to 
fell  their  lives  at  their  poll— and  in  the  ftreet^ 


Rising  of  Zion.  411 

of  the  city,  they  will  (hew  themfelves  in  the 
thickefl:  of  the  battle,  and  do  exploits.  But 
being  deferted  and  left  alone,  like  Lot  in 
Sodomy  and  Mofes  when  he  Jhewed  himfelf 
unto  his  brethren  in  Egypt^  and  our  Lord  al- 
fo  where  he  was  crucified^  thefe  lad  champi- 
ons pf  the  truth,  willbe  overcome  and  flaino 


Seftion  4.     The  rijing  of  the  Walls  of  Zion. 

The  difperfion  of  the  builders  of  Babel, 
preferved  the  believing  remnant  which,  o- 
therwife,  had  been  fwallowed  up  and  loft, 
and  made  room  for  the  work  of  faith  in  the 
tents  of  Shem ;  difclofing  there,  more  and 
more,  the  divine  will  and  do6lrine  of  Chrill, 
until  the  Jliout  of  a  king  was  beard  aniong 
t.hem. 

The  people  were  called  Ifracl,  for  they 
had  power  with  God.  And  it  early  began 
to  be  realized  by  all  the  proud  of  the  earth, 
that  the  divine  inftitutions  were  indeed  foun- 
<jations  ;  and  that  other  foundations  no  man 
could  lay.  Rahab,  of  Egypt,  had  the  faireft 
pretenfions;  and  firlt,  among  the  nations, 
claimed  the  empire;. but,  from  htnce,  Jke 
was  cut  afunder.  Canaan,  who  refuled  to 
ferve  in  the  terns  of  Sh^n^  felt  from  hence, 
a  ftill  heavier  doom. 

On  thefe  eternal  grounds,  a  Zion  arofe, 
whpfe  walls  were  falvation,  and  whofe  gates 
were  praife.  Who  could  fay  to  the  high 
kfills,   Why  leap  ye  ?  This  is  the  hill  of  God» 


4V2  Divine  Theory. 

The  dragon  of  Aflyria,  who  had  humbledj 
all  the  nations  of  the  e^rth,  received  here,  ia 
the  prime  of  his  ftrength,an  incurable  wound. 
O  that  they  had  been  wife !  that  they  had 
underflood  this !  that  they  had  confidered 
their  latter  end !  How  foon  Ihould  all  their 
enemies  have  been  fubdued  under  them  ?— ^, 
For  their  rock  \vas  not  as  the  rock  of  Zion, 
they  themfelves  being  judges. 

But,  be  aftonidied,  O  ye  heavens  at  this ! — 
The  people  of  his  tjolinefs  coveted  to.  be  like 
the  nations,  and  left  the  divine  inllituiions 
for  vain  things;  and,  by  their  many  foohfh 
inventions,  they  made  themfelves  viler  thaii 
the  heathen.  Wherefore  the  Rock  of  their 
J'alvation  fold  them. 

For  the  fore  correftion  of  a  difobedient 
people  by  the  hand  of  men,  according  to  the 
covenant,  and  to  be  the  great  buyer  of  the 
poor  captives  of  Zion ;  and  as  yet  the  will  of 
God  muit  be  done,  and  the  work  of  redempr 
tion  be  carried  on  and  finifhed,  by  a  reliltance 
unto  blood  againfl  fin  ;  God  commanded  that 
Babylon  herfelf  fliould  rife,  and  become  the 
golden  headof  the  nations ;  and, age  after  age, 
be  the  great  Aceldama  of  the  faints  and  mar- 
ly rs  ;  and,  finally,  of  her  own  lovers  and  fup- 
porters. 


Seftion  5.  Babylon  the  City  of  Kingdoms-. 
After  Nimrod,  whofe  work  was  left  unfin- 
ifhed,  Semiramis,  an  ambitious  woman,  gave 


City  of  Kingdoms.  41^ 

fo  Babylon  a  great  fet  out ;  but  her  work 
feemed  an  object  of  parade  and  (how,  rather 
than  of  that  deep  policy,  which,  in  t^he  firft 
undertaking,  and  in  the  ilFue,  characterized 
this  emprefs  of  cities. 

For  fome  ages  Babylon  remained  an  afToci- 
ate  with  her  fider  Nineveh ;  but  from  the  time 
of  NabonafTar,  who,  in  the  fcriptures  is  call- 
ed  Baladan,  which  is  commonly  dated  747 
years  before  Jefus  ChriR,  Ihe  began  to  rival 
the  metropolis  of  the  Alfyricin  empire;  and 
fometime  in  the  fucceeding  reign  of  Mero- 
dach  Baladan,  about  7 10  years  before  ChriR, 
fhe  feemed  to  alfume  her  true  ftyle;  and  not 
Jong  after  Judea,  for  the  fird  time,  was  in- 
vaded by  tnis  power,  and  the  country  was 
laid  waHe,  and  Manalfeh  the  king  was  taken 
and  carried  boiind  to  Babylon.  It  was  not, 
however,  until  the  time  of  Nabopolaffar,  the 
father  of  Nebuchadnezzar,  about  630  years 
before  Chrilt,  that  Nineveh  was  utterly  de- 
ftroyed,  when  Babylon  comrnenced  her  fin- 
gle  career  of  glory.  And  as  this  moft  excel- 
lent fabric  of  human  wifdom  was  thus  finifli- 
ed  by  that  family,  Nebuchadnezzar  was  in- 
duced to  confider  it  as  his  own  work. 

Here  I  would  again  obferve,  that  I  Iiave 
po  zeal  to  fix  dates.  I  confider  it  as  impoflible 
to  determine  with  certainty  the  dates  of  thefe 
ages;  but,  by  the  general  confent of  chrono- 
Jogers,  the  above  dates  are  right  within  a 
computation  of  about  ten  years, 

Babylon  rofe  up  in  the  moft  furpaffing  flyle 
of  religion.  The  name  of  Baladan,  the  firfl 
]^.aby Ionian  monarch,  was  cortipoundedol  the 


414  Divine  Theory. 

names  of  Bel  and  Dragon,  which  were  the  fa- 
vorite deities  of  Babylon  and  Nineveh;  by 
which  liberahty,  doubtiefs,  he  intended  to  im- 
prove his  popularity  with  both  nations,  and 
aid  the  union  of  both  flates.  And  his  fon  im- 
proved upon  this  ftroke  of  pohcy,  and  to  the 
name  of  Baladan,  which  he  retained,  he  add^ 
ed  that  of  Mc:rodach.  Bahidan  fignifies  the 
fan  of  death,  and  Merodach,  in  the  Syriac 
tongue,  is  the  prince  below,  or  as  we  ftiould 
iay,  the  prince  of  helL 

Ancient  idolaters  conceived  of  twQ  priq- 

cipal  deities,  which  they  worfliipped,  viz  4, 

fapernal  and   an  infernal  deity;  hut  as  fear 

was   the   great    principle  of  their  religion, 

like  the  aborigines  of  Arfjerica,  they  thought 

h  molt  to  their  advantage,  and  were  induced 

to  pay  their  chief  homage  to  the  evil  genii. 

Thus  the  apoRle  obferved.  The  things  which 

the  Genti.'e^JacriJice,  they  facrijice  to  devils.  OX 

demons.    1  Cor.  x.  ?o.    The  prophet  Ifaiah, 

chap,  xxviii.  reproving  and  threatening  the 

people  of  Ifrael  for  their  alliances    with  the 

Aff)rianand  Babylonian  powers,  alluded  tQ 

this  (tyle'of  their  kings,  faying,  Eecaufe ye 

havefaid,   We  have  made  a  coven. > nt  with  death^ 

and  with  hell,  are  we  at  agreement-,  when  the 

cvsrjlmmg  Jcourge  fhall  pafs  through,  it  fhall 

not  come  unto  us.   Therefore  thus  faith  the  Lord 

God,    Your  covenant  with  death  fhalL  be  difan- 

nulled,  and  your  agreement   wtlh  hell  p^all  not 

Jland',   when  the  overflowing  fcourge  Jhall  pafs 

through,  then  ye  pdJl  be  troddn  down  by  it  — 

And  John,  in  the  opening  of  the  feal  which 

denoted  the  rifing  o;t  myltical  Babylon,  evi- 


City  of  KijfCDOMs.  41^ 

dently  alludes  to  the  fame  things,  when  he- 
fays,  I  looked^  and  beoold  a  pale  horje;  and  his 
name  that  fat  o?i  him  was  Death,  and  hell  fo!- 
himd  with  hi?n.  And  hence  ziW  the  powers  o! 
darknefs  are  called  the  gates  of  heil.  And 
when  they  fhall  together  receive  their  final 
doom,  in  the  fecohd  death,  at  the  fecond  and 
latt  judgment,  it  is  faid,  that  d.ath  and  hell 
were  caji  into  the  lake  ofjire.  Merodach-Bal- 
adan  may  be  confrdercd  as  the  motto  of  the 
powers  of  darknefs,  /.  e  death  and  hell  united. 
This  would  be  an  excellent  te^t  for  a  mo- 
dern evangelical  preacher,  as  he  is  juftly  de- 
fcribed  by  William  Huntington,  minifter  iti 
London,  in  his  Difcourfes  on  the  Wife  and 
Foolifh  Virgins. — '  When  the  devil  has  in- 
'  fluenced,  varnifhed,  polifhed,  fet  forth,  and 
'  equipped  fuch  a  profeffor  as  this,  he  per- 
Vfuades  him  that  his  hearing  the  word,  his 
^  leceiving  it  with  joy,  his  fpringing  up  in 

*  ztal,  in  knowledge,  in  a  profefiion,  in  a  re- 

*  founation,   and  in  a  feparation  from  the 

*  woi\d,  and  joining  with  God's  faints,  thai 
^  this  *s  convcrfion,  it  is  regeneration,  and 

*  the  jo;  he  felt  is  the  power  of  God,  and  the 

*  confideice  that  attended  it  is  the  work  of 

*  faith  wrought  in  the  heart  with  power.  Jtnd 
^  he  jur-nijhu  the  world  with  preachers  to  con- 

*  firm  fuch  in  *heir  profefjion.  ■  To  counterfeit 
'  every  diftinftoperation  of  the  Spirit  of  God 
'is   the   devil's  *ioaRer-piecej  and  to  be  fef 

*  down  in  a  falfe  hcoe,  and  under  an  infernal 

*  influence,  is  the  fool's  deepefl  cell,  the  next  to 
^  that  of  utter  darknefs.  When  the  devil  fends 
^  one  of  his  miniders  to  counterfeit  the  firii 


4i6  Divine  Theory, 

•^operation  of  God's  Spirit,  the  deceiver  maV 
*'bedircovered  by  the  following  appearance; 

*  he  comes  with  a  gloomy  countenance,  and 

*  commands,  a  folemn  awe:  his  deportment 

*  is  grave,  his  voice  hollow,. his   looks  decla- 

*  rative  of  penfivenefs  and  deep  thought;  he 

*  deals   much   in  morality,  death  and  judg- 

*  ment  to  come;  his  eyes  flare,  his  face  i5 

*  pale,  and  his  accents  are  weighty;  a  folemn 
'  gloom,  difmal   fenfations  follow,  and  are 

*  communicated  to  all  the  audience;  a  cold 
Vchili  runs  thro*  tile  blood,  and  every  thought 

*  of  the  heart  is  brought  into   captivity  to  th'e 

*  houfe  appointed  for  all  living.  This  is  a  fo- 
Memn  meeting,  and  a  folenin  opportunity; 
'  and  is  called  the  powerful  operations  of  the 

*  Holy  Spirit.' 

Merodach-Baiadari  fending  his  ambaffa-s 
ddrs  to  Hezekiah  king  of  Judah,  and  makings 
his  fuit  at  the  Lord's  courts  was  an  acconr- 
plifhed  meafure;  this  was  a  fair  fpecimenof 
t^ie  myftery  of  iniquity,  and  deceivablerefs 
of  unrighteoufnefs,  which  has  been  fo  family 
pratlifed,  in  theie  lad  days,  upon  the  Chrif- 
tian  church.  Satan,  in  this  bufinefsj  be^an  be« 
times  to  be  transformed  into  an  angel  of  lights 
to  which  charafter  the  prophet  refen,  by  call- 
ing the  king  of  Babylon  Lucifer,  Jon  of  the 
'morning,  Ifai.  xi  v.  12.  It  was,  donitlefs',  in  the 
view  of  all  natural  men,  a  very  promifing  in- 
cident, that  death  and  hell  (Iwuld  propofe  a 
truce  and  lalHngleague  wirjr  life  and  heaven. 
O  the  boldnefs  of  this  {ou  of  darknefs !  This 
propofal  was  not  unliAe  thevery  generous 
proffer  of  the  devil  to  Jcfus  Cbnit,  that  if  he 


would  conTerlt  to  /6/jr  being  honored  and  wor- 
fhipped  as  the  king  of  heaven,  he  fliould  b« 
made  king  below,  arid  all  the  kingdoms  and 
glory  of  this  vvo^ld  Ihould  be  given  to  him 
Ibrhis  owh ;  or,  iri  other  words,  that  he  would 
exchange  kingdoms  with  him.  The  people 
oflfrael  were  altogether  an  elefl  people;  but 
the  prophets,  upon  whorh  came  the  Holy  .Spi- 
rit, were  among  them  the  very  elefl:.  This  bu- 
linefs  deceived  Hezekiah,  but  even  this  could 
hot  deceive  Ifaiah. 

,  The  authority  and  miniftrationsof  thi&  pro- 
plie'ts,  formed  a  high  court  of  heaveh  over  the 
kingdoms  of  the  world;  by  the  word  of  the 
Lord  in  their  niouth,  they  planted  ahd  pluck- 
ed upnations,  erefted  and  pulled  down  king- 
doms. We  have  their  commifTion,  Jer.  i.  59, 
10.  Then  the  Lord  put  forth  his  hand  and 
touched  my  viouth,  and  the  Lord /aid  unto  vie. 
Behold,  h  have  put  mywords  in  thy  viouth. — 
See,  I  have  this  day  fet  thee  ovef  the  nations, 
*md  oi)er^u^M^0o7n^s,toroo  and  to  pull 

dGwu^Cind  to  dejlr'oy,  and ^^  throw  down,  to 
huild,  and  to  plant.  Agrekbly"m4his,  Baby  ^ 
loh,  the  glory  of  kingdoms,  was  ordained'Knd 
f<^t  up;  and  her  extenfive  dominions,  ^nd 
lohg  ages,  were  affigned  to  her  by  the  word 
of  the  Lord  in  the  niouth  of  the  prophets; 
^rid  HrR,  by  the  prophet  Ifaiah,  whofe  decla^ 
rations,  Upon  the  occafion  of  the  cordial  re- 
•ception  by  Hezekiah  of  the  ambafladors  of 
the/king  b'f  B ''-  '^m,  require  particular  no- 
tio'e. 
Then  came  Ifailik  the  prophet  unto  king  Hcze- 

kiii'ii  andjaid  unto  him,  What /aid  thejc  mm^ 


^18-  Divine  TheokYo 

and  from  whence  came  they  unto  thee  f  And 
Hezekiahjaid,  They  came  from  afar  country^ 
even  from  Babylon,  And  he  faid.  What  have 
they  feen  in  thine  houfe?  And  Hezekiah  an^ 

fwered,  All  the  things  that  are  in  mine  hovfe^ 
have  they  feen :  there  is  nothing  among  my  trea- 

fures  that  I  have  not  fiewed  them.  And  Ifaiah 

faid  unto  Hezekiah,  Hear  the  word  of  the  Lord.- 
Behold,  the  days  come,  that  all  thai  is  in  thine 
houfe,  and  that  zohich  thy  fathers  have  Laid  up 
in  ftore  unto  this  day,  Jfiall  be  carried  into  Ba^ 
by  Ion:  nothingfiall  be  left,  faith  the  Lord. — 
And  ofthyfons  that  jhall  ifjuefrom  thee,  which 
thoujhalt  beget,  fhali  they  take  away,  and  they 

fhall  be  eunuchs  in  the  palace  of  the  king  ofBa* 
bylon. — Thus,  upon  this  moft  melancholy  oc- 
cafion,  the  great  commiflion  of  Babylon  was 
taken  out,  and  regiflered  in  this  high  court 
of  the  prophets;  and  the  children  ofZion^ 
and  her  princes,  with  all  her  treafures,  were 
made  over  by  an  unalterable  decree,  for  the 
ufe,  enriching,  and  aggrandizem^int  of  this 
proud  city. 

The  givirig  iorth  of  this  word  ofthe  Lt>rd 

^fc)i;r>'3  a  memorable  date  in  the  annals  of  the 
powers  that  be.  It  appears,  however,  by  t^l^e 
anlwer  of  Hezekiah,  it  was  underflood  thai 
this  folemn  denunciation  would  not  go  ir^io 
efFecl  in  his  days;  but,  fometime  in  the  rfay^ 
of  his  Ton,  when,  as  has  been  obfervef^,  the 
land  of  Judah  was  firff  invaded  by  this  now- 
er,  it  may  be  concluded  that  the  long,  long 
reign  of  Babylon,  as  by  this  decree  of  he'a- 
ven,  and  the  great  captivity  of  the  ions  ^^ 
Zion,  commenced. 


CiTY  OF  Kingdoms.  419 

What  appears  to  have  contributed  princi* 
pally  to  the  rife  of  Babylon,  was  the  great  g- 
vent  of  the  deftruftion  of  the  army  of  Senna- 
cherib, which  took  place  about  this  time  be- 
fore Jerufalem.  The  Lord  fent  an  angel  and 
cut  off  all  the  mighty  men  of  valour y  and  the 
leaders  and  captains  in  the  camp  ;  and  the  flow- 
er of  the  army,  to  the  number  o{  an  hundred 
and  eighty  five  thoufand  men,  (Jicd  in  one  night. 
By  this  blow,  the  AflTyrian  power,  commonly 
ftyled  the  dragon,  was  incurably  wounded. — r 
This  event  opened  the  way  for  Babylon  to 
rife  unrivalled  to  empire.  There  is  a  remark- 
able coincidence  of  this  event  with  thofejuft 
mentioned. 

It  has  been  fuppofed,  that  the  feven  times 
which  were  to  pafs  over  Nebuchadnezzar, 
whiHl  he  Ihould  have  the  heart,  and  aft  the 
part  of  a  beall,  were  intended,  in  a  figure,  to 
defignate  the  times  in  which  the  king  of  Baby- 
lon ihould  come  up  as  a  lion  from  the  fwell- 
sng  of  Jordan,  and  ketch  prey  upon  the 
mountains  of  Zion. — Seven  times,  or  one 
full  week  of  years,  upon  the  great  prophetic 
fcale,  is  2520  years.  This  fuppofition  is  much 
ftrengthened  by  the  confideration,  that  the 
continuance  of  myftical  Babylon  is  faid  ex- 
prefsly  to  be  for  a  time,  times,  and  an  half; 
and  as  the  times  allotted  for  this  divifion  of 
the  empire,  is  the  half  of  a  week,  three  times 
and  an  half,  it  is  natural  to  conclude,  that 
the  whole  of  the  times,  called  the  times  of 
the  Gentiles,  is  a  whole  week,  or  feven  times. 
And  this  thought  is  further  Itrengihened  by 
mher  agreements* 


/J20  Divine  Thepry.  . 

The  meafares  of  the  Babylonian  empir^^ 
for  fonie  time,  were  adopted  with  great  fo*' 
briety  and  moderation  ;  but,  about  fixty  years 
after  it  was  firft  founded  by  Nabonaffar,  in 
the  time  of  Manafleh,  which  was  about  6go 
or  700  years  before  Chrifi,  the  Nebuchadnez- 
zar madnefs  fell  upon  the  brain  of  this  pow- 
er, when  it  began  to  ravage  like  a  lion  driv- 
en from  his  wonted  haunts.  From  this  time, 
220  years  bring  us  down  to  the  age  of  Xer- 
xes, w^hcn  a  firriilar  madnefs  feized  the  Perfi- 
an  monarch;  and  he  is  reprefented,  Uan.  viii; 
like  an  infuriated  bealt,  ^L^piijliing  every  v;ay^ 
and  (laving  all  that  flood  before  him.— At 
which  time,  it  is  thought,  we  are  to  begin  the 
computation  of  the  2300  days,  which  reckon- 
ing is  the  duration  of  the  vifion  concerning 
the  daily  facnfice ;  and  the  220  added  to  this,' 
complete  the  feven  times. 

The  order  of  Mngians,  who  were  the  great 
repofnories  of  the  fciences  and  counfeliors  at; 
law,  together  with  other  religious  orders,  were 
early  introduced  as  conflituent  parts  of  the  go- 
vernment, and  made  a  great  figure  in  Babylon. 
— In  this  connexion,  it  maybe  worthy  of  re- 
mark, that  the  Greeks  and  Romans,  who,  in 
their  turn,  came  in  for  a  (hare  in  the  glory 
of  this  city  of  nations,  formed  their  codes  of 
laws,  which,  to  this  day,  remain  the  great  pil- 
lars of  this  moll  flupendous  fabric  of  human 
wifdom,  about  the  lame  time  that  the  golden 
crown  of  Babylon  was  formed  for  the  great 
image. — Of  the  firft  law\s  of  Greece   it  was 

faid,  that  thev  were  written  in  the  blood  of 
•'    *  ■        '    .         .  . 

the  people.     1  he   law  of  Zion  i-s  written  in 


GiTY  OF  Kingdoms.  ^2jj 

|lie  blood  of  the  fovereign.  The  Greeks  and 
Romans  fet  therafelves  about  framing  their 
civil  conftitutions,  as  early  as  624  years  be- 
fore Chrilt,  which  was  nearly  the  fame  time 
that  Babylon  commenced  her  unrivalled  ca- 
reer. 

Before  this  era,  the  duties  and  obligations 
pf  fociety  were  a  parental  charge,  and  the  of- 
fice for  teaching  and  impreffuig  them  Vv^as  a 
fimple  apartment  of  the  family  manfion  ;  but 
from  this  time  they  became  ^i  learned  art, 
and  the  office  has  been  a  deep,  an  almofl  un- 
explorable  vault  of  tlie  gigantic  pile.  Since 
the  eommencement  of  this  frame  of  focieiy, 
the  exigence  of  an  order  of  men,  learned  in 
the  law,  together  with  religious  orders,  has 
ever  been  found  indifpenfably  neceifary  to  the 
regular  movements  of  the  fyliem.  Whilft  the 
magnitude  and  brightnefs  of  the  whole  fa- 
bric (Irike  the  mind  with  wonder  and  allo- 
nifhment,  and  afford  thegreateft  proof  of  the 
ynatchlefs  powers  of  the  human  invention, 
this  mighty  complication  of  the  frame  of  fo- 
ciety appears  hngularly  chara6ieri(lic  of  thofe 
powers,  and  alfo  of  this  mofl  ancient,  molt 
perfeQly  finifhed,  and  which  will  be  the  lajl 
monument  of  the  wifdom,  the  power,  and  the 
glory  of  the  fons  of  men. 

But,  although,  at  length,  Babylon  arofe 
thus  by  the  permifFion,  may  I  not  fay,  thec^?'- 
der  of  heaven,  yet  the  Lord  made  it  quickly 
to  be  underflood,  that  it  was  (Hll  viewed  as  his 
implacable  foe,  Nebuchadnezzar,  who  com- 
pleted this  work,  was  made  himfelf,  with  a 
ViZ'N  to  it,  a  fearful  monument  of  the  divine 


42%  Divine  Theory, 

difplearure;  God  thereby  fhowing,  that  thet 
proud  city  was  under  his  control,  that  heir 
reign  was  limited,  and  that  in  the  end  (he 
fhould  come  down  marveloufly. 

Babylon,  niethinks,  was  the  only  work  of 
building,  except  the  city  of  God,  which,  fin- 
iflied,  was  perleflly  fatisfaflory  to  the  build- 
er; but,  whilft  the  heart  of  the  proud  mon- 
arch was  filled  with  pleafure,  and  his  mouth 
with  admiration,  beholding  this  moft  confum- 
iTiate  attainment  of  human  power  and  fkill, 
God  manifefted  upon  him,  by  making  him  to 
appear  like  a  beaft,  that  the  work  now  finifh- 
ed>  and  which  he  fo  much  admired,  was  an 
objeti  abhorrent  to  htaven,  the  fame  as  when 
it  was  hdl  undertaken.  So  widely  different 
are  the  thoughts  of  God  from  the  thoughts 
of  men,  and  his  ways  from  their  ways. 

Nothing  upon  earth  has  evergiven  fo  much 
fatisfaQioi)  to  man,  and  fo  much  offence  to 
God,  as  this  g/oiy  of  kingdoms.  The  merit  of 
the  work  is  fo  great  in  the  view  of  men,  and 
fuch  popularity  does  its  great  lord  obtain  a- 
mong  them  on  account  of  it,  that,  when  it  is 
accomplifhed,  all  that  dwell  upon  the  earth, 
xvhofe  names  are  not  written  in  the  book  of 
life  of  the  Lamb  flain  from  the  foundation 
of  the  world,  Iball  worfhip  him,  and  the 
whole  world  fhall  uonder  after  him.  For  this 
men  have  referved  their  lafL  homage,  and 
I  hey  wil!  pay  it  m  an  ecfiacy  of  admiration 
and  wonder.  As  Nebuchadnezzar  loft  his 
mind^  and  fell  down  in  the  polhire  of  a  beaft, 
white  in  tVe  a/:i  of  paying  his  homage  to  this 
object  of  the  liuman  adoration,  fo,  it  appears^ 


City  of  Kingdoms.  423 

that  one  day,  in  like  manner,  the  wliole  world 
will  become  giddy^  and  be  feized  with  a  kmd 
of  devotional  fury,  in  paying  their  worfhip  to 
this  towering  and  golden  image.  But  for  this 
God  has  referved  the  inexhauftiblecupof  the 
wine  of  his  fiercenefs  and  wrath;  and  one 
great  day,  he  will  pour  it  out  upon  her  in  the 
exultation  of  his  foul,  and  with  the  heaven^ 
and  the  holy  apoJiUs  and  prophets  exulting  a- 
round  him. 

This  great  and  beautiful  ftruQure,  which 
has  employed  the  hands  of  the  renowned  ar- 
tificers of  the  nations  for  fo  many  ages,  em- 
braces, as  may  be  feen  in  the  figure  of  Ne- 
buchadnezzar's great  image,  all  that  is  excel- 
lent and  valuable  of  the  earth,  from  the  gold 
of  Opher  down  to  the  potter's  clay;  it  em- 
braces all  the  various  forms  of  human  poli- 
cy, from  the  higheft  flate  of  monarchy  down 
to  the  lowed  ftate  of  democracy.  It  embra- 
ces, firft,  the  ftrength  and  glory  of  the  four 
great  ancient  monarchies,  bearing  a  p'agan 
infcription;  thefe  form  the  head  and  body 
of  the  image;  the  gold,  and  the  filver,  and 
the  brafs,  and  the  iron;  thefe  feveral  parts 
are  united  and  firmly  compared  together, 
by  the  natural  and  Itrong  cement  of  pagan 
idolatry. — And  fecondly,  it  embraces  the  fe- 
veral modern  fiates  and  kingdoms  bearing 
the  Chriftian  name.  Thefe  form  the  feet  of 
the  image;  and  by  reafon  of  the  heterogene- 
ous, nature  of  the  cement,  it  being  a  mixture 
of  the  forms  of  chrifiianity  and  paganifm,  the 
empire,  in  this  Itate  of  it,  is  partly  (hrong  and 
partly  broken.    And^  finally,  it  (Mx^braces  ah 


424  Divine  Theory. 

alTemblage  of  all  thefe  parts;  when  it  will. 
rife  up  and  itand  upon  its  feet,  the  wonder 
of  the  univerfe,  and  when  its  golden  head 
will  utter  that  laxL\  xhok  great  words  which 
will  befo  acceptabietothekings  of  the  earth, 
and  TO  them  oi  the  people,  and  kindreds,  and 
tongues,  and  nations;  and  which  will  be  on- 
ly refilled  by  the  men  who  keep  the  com- 
mandments of  God^and  the  teitimony  of  Je- 
fus  ChrilL 

That  this  work,  after  being  delineated  and 
exhibited  in  its  feveral  parts,  will  be  joined 
together,  and  exhibited  in  an  afl'embhigeof  the 
glory  of  the  whole,  appears  from  the  follow- 
ing confideralions.  Nebuchadnezzar  fawthis 
image,  in  one  view,  completed,   and  all  its 
parts  joined  together,  and  Handing  up  in  ali 
its  excellent  brightnefs   before  him;  and  at 
the  time  it  w^as  fmitten  by  the  (lone  cut  out 
without  hand  5,  it  appeared  to  be  whole,  and 
THEN  was  the  iron,  the  clay,  thi  brafs,  thcjit^ 
ver,  and  the  gold  broken  to  pieces  together,  and 
became  like  the  chaff  of  the  fummer  threjhing- 
■floor,  and  the  wind  carried  them  a.way,  that  no 
place  was  found  for  them.  Dan.  ii.  35.—- This 
agrees  with  the  reprefentations,  in  the  Reve- 
lation, of  the  exaked  (tate  of  Babylon  at  the 
time  of  her  final  overthrow.    And  the  xoomaii 
was  arrayed  in  purp/e,  and  fear  let  colour,  and 
decked  Xi)ith  gold,   and  precious  Jlones,  and 
pearls,  having  a  golden  cup  in  her  hand,  full 
of  aboininaiions  and  filthinefs  of  her  fornica- 
tions. And  upon  her  forehead  was  a  name  writ" 

ten,   M  Y  S  T  E  K  Y,  B  A  3  Y  LO  N  THE  G  R  E  A  T,  THE 
MOTHER  Of  HARLOTS,  AND  ABOMlNA'lI- 


CitY  OF  itlNGbOMS,  425 

65js  of  the  earth.  Chap,  xvii.  4,5.  How 
muchjke  hath  glorified  herfelf,  and  lived  deli- 
cionfiy,  fa  much  toi'inent  and  for  row  give  her: 

for  file  faith  in  her  heart,  I  fit  a  queen^  and  am 
no  widow,  and  Jhall  fee  nojorrow.     Therefore 

jhall  her  plagues  come  in  one  day 9  death  and 
mourning,  and  famine;  and  file  flidll  be  utter- 
ly burnt  withfi.re:  for  fir  on  g  is  the  Lord  God 
who  judgeth  her.  Rev.  xviii.  7,  8, — It  is  dif- 
ficult, ifnot  impoffible,  to  underdand  the  pro- 
pheciesi  without  admitting  this  interpreta- 
tion, that  Babylon,  at  the  time  of  her  fudden 
and  irrecovt  1  able  fall,  will  be  in  a  mon:  eleva- 
ted and  proud  ftate;  and  this  has  been  uni- 
formly the  expeflation  of  thofe  who  hold  to 
the  kingdom,  and  look  for  the  triumph  and 
reign  of  Chrifl  and  his  faints,  in  the  lad  days, 
over  all  the  powers  of  death  and  hell. 

To  this  it  has  been  objefted,  that  the  world 
Is  now  fo  improved,  and  there  is  fo  much 
light  and  knowledge  among  the  nations,  that 
they  will  never  again  cdnfent  to  the  fove- 
reign  rule  of  one  great  mafter.  But  it  may  be 
rather  expefled,  that  thefe  great  improve- 
ments among  the  nations  wnll  accelerate  the 
fearful  event;  for,  it  is  known  that  pride  and 
ambition  ufually  keep  pace  with  acquifitions 
in  fcience.  It  was  not  until  the  oriental  na- 
tions had  commenced  a  (late  of  rapid  im- 
provement, that  the  way  was  prepared  for 
the  rife  and  reign  of  ancient  Babylon.  The 
mod  abfolute  and  extenfive  fovereignty  of 
Perfia  was  a  matter  of  the  advice,  confent^ 
and  aid  of  their  wifed  men.  The  dates  of 
Greece  were  at  the  zenith  of  improvement 
H  h  h 


426  Divine  Theory. 

when  they  confented  and  gave  their  ^id  td 
the  eftablifhment  of  that  empire;  and  whert 
they  fought  to  equal,  if  not  to  outdo  a  Per- 
fia.  and  even  a  Babylon;  and  Rome  came 
fully  into  the  fame  purpofe  at  her  golderi 
age.  And  in  this  daiy, this  learned  age,  Heth- 
itm  is  the  rage  of  the  world. — Eafe,  affluence, 
grandeur  and  power,  are  objefts  to  men  not 
eafily  relinquifhed,  when  the  means  of  ob- 
taining them  appear  to  be  prefented.  When 
an  event  is  foretold  in  the  prophecies,  its  ap- 
parent probability  or  improbability  is  of  lit- 
tle concern  to  us;  we  may,  ho*;vever,  be  al- 
lowed to  make  refleftions  upon  the  natural 
caufes  that  may  lead  to  it. 

Whillt  the  princes  of  this  world  have  long 
refufed  to  give  the  power  of  their  kingdoms 
to  the  Loid  Chrifl,  they  have  readily  come 
into  the  counfel  of  great  Babylon,  and  for 
many  lucceffive  ages  they  have  been  opening 
ftreams  and  rivers  for  her  merchandize,  and 
enriching  themfelves  with  her  treafures;  and 
in  the  iffue,  they  may  thank  themfelves  for 
the  unconiroulable  power  and  fway  of  that 
one  among  them,  who,  by  avail-ing  himfelf 
of  the  metropolitan  feat,  and  by  becoming 
the  favorite  fon  of  this  emprefs  city,  will  be 
the  means  of  humbling  them  as  with  a  rod 
of  iron.  Then  the  princes  and  lords  of  tlie- 
nations  may  call  to  mind  the  unthankful  and 
hard  treatment  that  the  fervants  of  God  have 
rrctived  from  them  As  for  thole,  bonds  and 
afflictions  abide  them  in  every  city;  in  Baby- 
lon they  have  prepared  for  them  a  fiery  fur- 
nace, and  in  Perlia  the  lion's  den ;  but,  it  di4 


City  of  Kingdoms.  427 

not  %6  worfe  with  the  children  of  the  capti- 
vity in  the  furnance  of  Nebuchadnezzar,  or 
with  Daniel  in  the  den  of  Darius,  than  it  did 
with  Jeremiah  in  the  dungeon  of  Zedekiah, 
or  when  (hut  up  in  the  court  of  his  prifon. 

A  more  particular  confideration  of  the  fub- 
jecl:  of  myfticai  Babylon,  together  with  the 
lafl  head  of  this  empire,  and  the  times  and 
changes  that  pafs  over  her,  will  be  difmifled 
ito  the  third  part  of  this  work,  to  which  it 
properly  belongs.  Here  I  would  notice,  that 
the  times  and  changes  whicii  pafs  in  the  af- 
fairs of  the  kingdoms  of  this  woridt,  and  in 
the  church  of  God  in  relation  to  thein,  as 
they  are  contained  and  arranged  m  the  di- 
vine theory,  like  the  whole  fyilem  of  the 
word  of  God,  they  are  all  accommodated  to 
one  great  rule;  hence  there  will  appear  to 
be  a  fulfilment  of  the  fame  thing,  upon  a 
greater  or  a  lefs  fcale,  over  and  over  again; 
fome  one  fulfilment,  however,  will  be  more 
€xprefs,  comprehenfive  and  literal  than  the 
others.  Thus,  it  is  noticed,  that  the  fame  paf- 
fage  is  often  referred  to  by  the  Holy  Spirit, 
in  the  view  of  feveral  diltinft  events,  as  that 
of  Hofea  xi.  1.  Wkenlfraei  was  a  child  I  lov- 
ed him,  and  called  my  Son  out  of  Egypt  It  is 
plain  that  this  pafflige  looks  to  the  ancient  e- 
vent  of  the  children  of  ^frael  going  out  of  E- 
gypt,  alfo  to  a  circumftance  relating  to  Jefus 
Chrift,  Matth.  ii.  15.  and  it  feems,  moreover, 
to  look  to  an  event  which  is  yet  future.  It  is 
from  this  circumitance,  of  the  eveats  of  Provi- 
dence being  ordered  by  one  rule,  and  arran- 
ged in   courfes  according  to  the  diviriethe- 


428  Divine  Theory, 

pry,  that  the  word  of  God,  in  all  its  parts,  is. 
of  fuch  prefent  ufe  to  believers  in  every  age 
of  the  world;  and  that  alljcripiure  is  found 
by  them  to  be  profitable  for  doQrine,  for  re- 
proof, for  corre£lion,  for  inflruflion  in  righ- 
teoufnefs;  and  that  the  whole  volume  of  m- 
f piration,  in  a  greater  or  lefs  degree,  is  prov- 
ed to  be  neceflary,  Ihai  the  mem  of  God  may 
beperfeEl,  thoroughly  Jurnijhed,  unto  all  good 
zoorks. 

Something  very  fpecial  has  been  obferved 
in  relation  to  a  variety  of  events  that  have- 
taken  place,  refpefting  their  agreement  in 
duration,  with  the  times  that  mylticai  Baby- 
lon is  faid  to  reign,  and  that  the  laft  anti- 
chrifl  is  allowed  to  make  war  upon  the  fer^ 
vants  of  God,  and  the  witnelfes  are  to  lie 
{lain.     All  this  is  nicafured  by  one  fcale,  ihe. 
time,  thncs,  and  a  half.     Firil,  the  court  of 
the  temple  of  God  is  given  unto  the.  Gen- 
tiles  :  and  the  holy  cityjhall  they  tread  under 
foot  foyty  and  two  months.     For   the  fame 
time,  a  tlioufand  two  hundred  and  three/core 
days,  the  Lord's  two  witnefies,  at  the  gates 
of  the  fan6luary,  are  found  in  force — they 
ftand   firm,   and   together    wield  irrefiftible 
weapons  againR  their  alfailants.     Secondly, 
after  they  have  finilhcd  their  teflimony,  and 
are  no  longer  in  efficient  force,  the  bead  that 
afcendeth  put  of  the  bottomlefs  pit,  i.  e.  Me- 
rodach^Baladan,  the  fame  is  Apollyon  ;  for 
the  locuiis   alcended  in  a  fmoke  from   the 
bottonilefs  pit,  and  this  deiiroyer,  death,  the 
angel  of  the  boitoniufs  pit,  was  the  king  over 
thc.ii.     Ke,  I  fay,  Ihall  make  fucccfsful  war 


City  of  Kingdoms.  429 

upon  the  witnefTes  forty  and  two  months, 
and  fh*all  wear  them  out,  and  kill  them, — 
And  laltly,  their  dead  bodies  fhall  lie  in  the 
fireet  of  the  great  city,  three  days  and  an  halj\ 

In  fome  meafure,  doubtlefs,  under  the  pa- 
pal reign,  there  has  been  already  a  fulfilment 
of  thii  treading  down  of  the  holy  city,  and 
warfare  between  the  powers  of  darknefs  and 
the  Lord's  witneffes;  but  a  flill  more  exprefs 
and  literal  fulfilment,  mu(t  be  looked  for  un- 
der the  lafl:  head  of  Babylon  ;  which  is  the 
bead  that  was,  and  is  not,  andjhall  ofc^d  out 
()f  the  bottomlefs  pit,  and  go  into  petition; 
who  is  alfo  defciibed  as  being  the  eighth,  and 
of  the  Jeven,  Kx.  which  fearful  time,  when 
the  witneffes  are  in  a  flate  of  the  greatelt 
weaknefs,  deferted  as  Saul  and  Jonathan 
were  upon  the  mountains  of  Gilboa,  even  by 
the  nun  of  Ifrael;  all  the  powers  of  death  and 
hell  will  be  muttered,  and  together  will  fet 
upon  them,  and  they  mufl  fall,  and,  with 
them,  the  lafl  hope  of  the  world.  It  has 
been  noticed,  in  repeated  inflances,  that  in 
the  peifecutions  which  have  befallen  the 
church,  age  after  age,  the  heat  of  the  trial 
has  continued  for  about  thee  years  and  an 
half.  1  his  niay  be  again  expetied  ;  and,  at 
lafl,  it  is  not  improbable  that  fomething  may 
iffue  in  relation  to  the  killing  of  two  diflin- 
guifhed  individuals,  men  who  had  been  moll 
miraculoufly  endowed  with  the  gifts  of  the 
Holy  Ghod,  which  will  be  literally  for  three 
days  and  an  half. 

Question — Could  Babylon,  the  glory  of 
kingdoms^  the  beauty  of  the  Chaldets  cxcellen- 


43<^  Divine  Theory. 

cy,  be  altogether  the  refult  of  the^human 
iriventioti  r  Ansv/er — Certainly  not.  In  a 
Hri6l  {^w^e.,  there  is  no  invention  but  that  of 
the  wifdom  of  God.  Had  not  the  divine  in- 
IHtutions  appeared,  this  work  had  never  ex- 
ifted.  The  whole  effort  of  human  fkill  and 
power,  in  raifing  a  Babylon,  lay  in  corrupt- 
ing or  counterfeiting  the  truth  oFGod;  {o 
that  whiHl  the  doflrine  of  Chrift,  and  the 
glory  of  the  Creator,  were  excluded  from 
their  ov/n  vehicle;  the  doclrines  of  devils, 
and  ti£  glory  of  the  creature,  were  in  theilr 
ftead^Pr^  introduced. 

And  this,  exprefsly,  is  the  account  given 
of  the  marter  in  the  fcriptures.  llity  chang- 
ed the  truth  of  God  into  a  lie — changed  the  glo- 
ry of  the  incorrupt tbie  God  into  an  image,  &c, 
and  'worpipped  and  ferved  the  creature  nijlead 
of  the  Creator^  who  is  blejjed  for  ever^  Kom, 
i.  23 — 25. 

Many  people  have  received,  and  moft  te^ 
nacioufly  have  held,  the  inftitutions  igno^ 
rantly,  without  receiving  the  dotlrine  of 
Chrilt;  or,  feemingly,  any  doQrine  or  figni^ 
fication  whatever^  Such  were  the  unbeliev* 
ing  Jews,  who  required  ajign  ;  and,  blindly 
iu perititious,  held  the  truth  in  unrighteous' 
ftefs.  But  thefe  Gentiles  went  farther.  They 
fought  offer  wifdom,  required  do6^rine  or 
meaning  for  their  devices ;  but  they  fubfti- 
tuted  another  name,  even  that  of  the  prince 
of  the  bottomlefs  pit,  for  the  name  of  Chrilt, 
the  Lord  from  heaven ;  and  exalted  the  crea- 
ture, the  vain,  proud,  and  bealtly  creature,  in 
the  place  of  the  bieded  Creator;  and  thus 
iui  lied  the  truth  of  God  into  a  lie. 


City  of  Kingdoms.  431 

BabvJon,  though  indebted  to  the  wisdom 
OF  God,  for  all  that  which  rendered  it  foil- 
luftrious,  did  not  exhibit  his  name.  There, 
from  the  foundation  to  the  key-ftone,  man 
erafed  the  glorious  infcription  of  truth,  viz* 
Mount  Ziorif  the  city  of  the  Great  King,  whofe 
builder  and  maker  is  God ;  and,  in  the  place 
thereof,  engraved,  Is  not  this  Great  Babylon^ 
that  I  have  built  for  the  houfe  of  the  kingdom, 
by  the  might  of  my  power,  and  for  the  honour 
of  my  majefly?  The  policy  of  Babylon,  was 
the  fame  as  that  purfucd  by  the  ferp^t,  in 
tempting  our  firft  parents  ;  which, ""as  we 
have  obferved,  was  to  pofTcfs  himfelfoFthe 
vehicle  of  God's  glory,  to  enthrone  himfelf 
there,  and  thus  to  make  the  great  and  won- 
derful enfigns  of  truth,  the  mighty  engine  of 
oppofition  to  the  truth.  J  he  whole  deep 
policy  is  illuitrated  in  the  ftory  of  the  magi- 
cians of  Egypt,  Jannes  and  Jambres,  in  the 
manner  in  which  they  withftood  Mofes. 

The  firlt  work  of  counterfeiting  the  divine 
model,  refpefted  chiefly  the  inllitutions,as  ex- 
hibiting the  glory  of  the  beginning.  Hence, 
as  in  the  defcription  of  ancient  Tyrus,  everv 
thing  is  godlike,  and  affumes  the  form  of  pn- 
raitive  glory.  Son  of  man,  take  up  a  lamen- 
tation upon  the  king  of  Tyrus,  and  fay  unlo 
him,  thus  faith  the  Lord  God,  Thou  fealeji  up 
thi  fum  full  ofwifdom  and  perfcEt  in  beauty. 
Thou  haft  been  in  Eden  the  garden  of  God. ; 
every  precious  fione  zvas  thy  covering,  the  far  ^ 
dius,  topaz,  and  the  diamond,  the  beryl,  the 
onyx,  and  thejafper,  the  fapp hire,  the  emerald, 
and  the  carbuncle^  and  gold;  : he  -workman- 


432  iDiviNE  Theory, 

Jliip  of  thy  tahrets  and  of  thy  pipes  was  prepd^ 
red  in  thee,  in  the  day  that  thou  waft  creat* 
ed.  Thou  art  the  anointed  cherub  that  coveT'^ 
eih  ;■  and  I  have  Jet  thee  fo :  thou  wnfi  upon 
the  holy  mountain  of  God ;  thou  hajl  walked 
up  and  down  in  the  midfl  of  thejt.ones  of  fire. 
Thou  wajl  perfeEt  in  tfiy  ways,  from  the  day 
that  thou  waji  created,  till  iniquity  -was  found 
in  THEE.  Ezek.  xxviii.  12 — 15.  Here  is 
prefented  a  vehicle  com pofed  of  all  the  glory 
of  the  creation,  made  but  for  the  covering 
and  infolding  of  iniquity.  And  the  hiero- 
glyphic^ of  ancient  Nineveh,  are  much  the 
fame  as  thefe  of  Tyrus.  The  antichrift  in 
this  form  is  defignated  by  the  name  oi  the 
dragon,  or  the  fer pent ;  for  he  makes  very 
free  with  the  tree  of  knowledge  ;  he  is  wifer 
than  Daniel,  there  is  no  fecret  that  they  can 
hide  from  him;  and  he  deceives  by  faying/ 
ye fiiall  be  as  Gods,  Ezek.  xxviii.  2,  3.  This 
antichrift  delights  in  every  thing  which  be- 
longed to  the  primitive  ftate,  but  its  innocen* 
cy  ;  and  he  ftill  remains,  and  will  remain  un* 
til  the  end. 

The  work  of  Babylon  regarded  more  par-* 
ticularly  the  archangel-exhibition;  hence  ev- 
ry  thing  here,  appears  in  an  angelic  form ; 
her  prince  is  defcribed  by  the  prophets  as 
being  the  morning  ftar,  and  the  departments 
of  ftate  around  him  as  the  conftellations  of 
heaven  ;  and  his  armies  are  dreadful  and  con- 
fuming  as  thej?r^  of  God,  And  it  is  obferv- 
txi  re({3ecling  the  laft  antichriftian  head,  un- 
der which  ancient  Babylon  will  be,  as  it  were, 
revived;  and  the   beaft  that  was,  and  is  not^ 


City  of  Kingdoms.  433 

%g2t\n/Iiall  be;  that  the  fame  defcription  is  re- 
peated. This  beafl  is  the  evening  Itar,  the  an- 
gel of  the  bottomlefs  pit;  and  he  employs  an- 
gelic powers,  makeili  fire  come  down  from  hea- 
ven, &c.  and   his  legions  are  reprefented  aj; 
demons.     See  Rev,  ix  3 — 11.     And  every 
thing  about  him  is  angelic.     This  antichrilf, 
particularly,  is  ftyled  the  Beafl^  he  deceives 
by  faying,  Ye  ihall  be  as  angels,  Ifai.  xiv.  13, 
and  he  delights  in  every  thing  which  belong.^ 
to  the  an^el  of  God,  except  the  part  he  takes 
in  the  afflidions  of  his  people. 
.    But  myltical,  or  fpiritual  Babyloiiff^s  de- 
fcribed   as    afFefting   a   gofpel    ilyle.     Her 
head  is  the  falfe  prophet ;  and,  like  the  pro- 
phets and  apoftles,   he  preaches  and  works 
miracles.     And  he  exercifeh  all  the  power  of 
the  firji  beafi  before  him;  i\  e  the  angelic  pow- 
er ;  Jo  that  he  maketh  fire  come  down  from  hea* 
ven  on  the  earth,  in  the  fight  of  men;  i.  e.  he 
counterfeits  both  the  angelic  power,  and  the 
operations  of  the  Holy  Gholh  And  he  deceiv- 
eth  them  that  dwell  on  the  eai  th,  by  the  mean^ 
of  thofe  miracles  which  he  had  power  to  do  in 
the  prefence  of  the  be  aft,  faying  to  them  that 
dwell  on  the  earth,  that  they  fhould  make  an 
image  to  the  beajl  which  had  the  wound  by  a 
fwoid  and  did  live.  Rev.  xiii    12,  13,  14. — • 
This  antichriil   deceives  by  faying,  Ye  fhail 
be  as  faints;  and  he  delights  in  every  thing 
which  belongs  to  the  faints  of  God^  except- 
ing only  their  obedience, 

it  may  be  fuppofed  that  the  antichrift,  fuch 
as  was  Aflyria,   is  called  the  Dragon,  on  ac- 
count of  the  firll  attempt  of  llie  evil.fpirit  a- 
1  1  i 


434  Divine  Theory. 

gainft  Chrifl  being  made  by  the  agency  of  th6 
ft^rpent,  who  was  a  beaft  of  the  field.  And 
that  in  the  form  of  Babylon,  is  with  great 
propriety  llyled  a  bealt;  becaufe,  for  rea- 
fons  which  we  have  noticed,  angelical  pow- 
ers are  ufually  reprefented  in  the  form  of  the 
beads,  or  creatures.  The  angelical  depart- 
ment, even  m  the  church,  is. defcribed  by  the 
figures  of  living  creatures,  Rev.  iv,  6.  alfo,  be- 
caufe of  the  madnefs  which  has  uniformly 
fallen  upon  thefe  feveral  heads,  turning  them 
to  mere  beafts ;  and  becaufe,  moreover,  of  the 
cruel^^d  ferocious  treatment  this  power  has 
ever  fhown  to  the  faints  of  God;  thus  Paul 
fays,  1  Cor.  XV.  32.  hthdid  J  ought  with  beafiS 
at  Ephefus, 

It  appears  that  the  powers  of  darknefs  have 
purpofed  to  meet  and  oppofe  Chrift,  in  each 
exhibition  which  belongs  to  him  according 
to  the  divine  will;  thus,  there  are  three  lead- 
ing and  chara6leriftical  unclean  fpirits,  which 
come  out  of  ike  mouth  of  the  dragon,  and  out 
of  the  mouth  of  the  beajl,  and  out  of  the  mouth 
of  the  J alfe  prophet.  Thefe  three  together  u- 
nite  all  the  eounrd  of  the  devil's  empire ; 
hence,  we  are  faid  to  wrefile  not  only  agaivjl 
fli'fli  and  blood,  which  we  may  call  our  natur- 
al foe,  but  ogaivfl principalities  and  powers; 
againji  the  rulers  of  the  darknefs  of  this  world; 
thefe,  as  we  may  fay,  are  the  angelic  powers, 
as  they  are  led  on  by  the  beaft;  alfo,  againji 
fpiritual  wickednefs  m  high  places.  This  fpi- 
ritua!  wickednefs  is  the  bufinefs  of  the  falfc 
prophet.  From  the  circumOance  of  thefe  di- 
ilind  forms,  which  the  fpirit  of  wickednefs 


City  of  Kingdoms.  435 

affumes  in  oppofuion  to  Chrift,  the  great  ci- 
ty  becomes  divided  into  three  parts.  Rev.  xvi. 
19.  Not  fo,  however,  but  that  devil  roith  devil 
damnd  will  Hill  hold  firm  concord;  for  we 
find  the  bead  and  the  falfe  prophet  nniiing 
their  forces  in  the  front  of  the  battle  of  the 
lad  great  day,  where  they  are  taken  together; 
and  the  dragon  himfelf  appears  to  be  prefent 
in  the  rear  of  the  aQion. 

But  though  this  fafl  of  Babylon,  viz.  its 
being  the  wifdom  of  the  city  of  God  coun- 
terfeited, gives  it  the  name  of  blafpheniy;  vet, 
it  was  from  hence  that  Daniel,  divinw  illu- 
minated, with  the  glorious  original  be^fore  his 
eves,  and  ruled  in  every  aclion  by  the  law  of 
his  God,  could  take  there  the  feats  of  the  maf- 
ter  of  the  magicians,  and  prefident  of  the 
yjrinces  of  the  whole  realm,  and  employ  him- 
felf in  every  thing  that  tended  to  the  good 
order,  peace  and  profperity  of  the  kingdom; 
and  he  had  a  fpeciaf  motive  for  employing 
himfelf  in  this  manner,  when  he  knew  by  the 
word  of  the  Lord,  that  the  good  order  and 
peace  of  the  city  would  tend  to  tlie  welfare 
and  peace  of  the  poor  captives  of  his  people, 
who  were  in  it.  Jer.  xxix,  7.  And  it  is  from 
hence  that  the  reign  of  Chrid  and  his  faints  is 
Ipoken  of,  as  bemg  a  new  dynady  in  the  king- 
dom where  once  their  enemies  had  reigned. 
Daniel  appears  to  have  had  his  eye  upon  the 
great  empire,  which  has  been  pofTeJed  in  fuc- 
credion  by  the  Chaldeans,  the  Medes  and  Per- 
fians,  Grecians,  Romans,  Sec.  when  he  faid, 
Ihefamts  of  the  Mo  ft  fiigh  jhaU  take  the  king- 
dom. And  again,  The  king  do  ni  and  dominion  y 


43^  Divine  Theory. 

and  the  greatnefs  of  the  kingdom  under  the, 
whole  heavcn.Jliall  be  given  to  the  people  of  the, 
faints  of  the  Mofl  High.  7  he  fame  thing  is 
intimated  in  Revelation,  where,  at  the  found 
of  the  fevcnth  angel,  it  is  faid,  Ihe  kingdoms, 
of  this  world  are  become  the  kingdoms  o]  our 
Lord  and  of  his  Chnfc,  1  herefore,  the  apof- 
tie  to  the  Romans  exhorts,  Let  every  foul  be 
fiibjtdt  unto  the  higher  powers  ;  for  there  is  no 
powder  but  o{  Gdd.'  Whop) ever  therefore  rcfjl- 
eih  the  power, x^^\{\t\.^  the  ordinance  of  God, 

The  fcene  of  the  feventh  trumpet  will  tho- 
roughly flrip  the  palace  of  kingdoms  of  Ba- 
bxlonifli  furniture,  fir  ike  off  the  falfe  marks 
and  lying  infcriptions,  turn  out  the  ufurper, 
and  introduce  him,  whofe  right  it  is.  It  may 
be  fuppofed,  however,  that  the  lal)or  of  the 
wicked  in  perfefting  this  objefl;  of  their  de- 
fire,  w^hich  they  have  fondly  dreamed  was 
their  own,  will  not  be  fo  deftroyed,  but  that  in 
fome  w^ay  it  w^ill  ferve  rhe  great  purpofe  of 
the  glory  of  God  in  Chrift;  and  that  their 
difcoveries  and  improvements  in  the  theory 
of  government  Jike  their  weakh,  will,  in  fome 
ineafure,  be  preferved  for  the  juft. 

-According  to  the  divine  will,  in  the  na- 
tural, angelical,  and  evangelical  fyliem.s, 
throughout,  there  exifl  certain  efiablifhed 
laws  which,  as  means,  conned  with  their 
ends;  and  the  fame  refuhs  wmII  ordinarily 
take  place,  by  whomfoever  thofe  means  are 
ijfed.  Hence,  the  juU  and  the  unjuf},  will 
often  be  employed  together  in  the  lame  field 
— and  the  evil  and  unthankful,  by  making 
Ilk  of  tlie  natural  means,  as  v>'ell  as  the  right- 


City  of  KiNCDO^^iS.  435^ 

tfOUfi,  will  fucceed  in  natural  things;  and,  as^ 
>ve  fay,  will  obtain  the  blefTing.  Alfo,  by 
being  illuminated,  and  adopting  the  me- 
thods efiabliflied  in  the  divine  fyftem,  men 
][nav  fucceed  in  producing  angelical  and  evan- 
gelical efTeQs.  Balaam,  by  means  of  the 
{kilful  ufe  of  the  infHtutions  of  the  altar  and 
facrifices,  was  able  to  take  the  ftand  of  in- 
fpiration  and  vifion.  So  likewife  many  men, 
far  from  bearing  the  true  charafler  of  the 
fons  of  God,  by  means  of  the  gofpel  inftitu- 
lions,  which  are  the  Jiaine  of  ChriO,  have 
been  able  to  caft  put  devils,  and  do  many 
w^ondcrful  works.  But;  though  the  wife  men 
of  Chaldea  were  able  to  afcl:  parts  in  the  con- 
cerns of  the  kingdom,  it  m.ight  be  expefled 
that  Daniel,  the  elements  being  divine,  would 
apply  himfelf  in  the  bufinefs  with  far  great- 
er advantage. Had    not    Babylon    been 

drafted  from,  and  in  fome  fort  borne  the 
analogy  of  the  divine  model,  the  part  that 
Daniel  aded  in  the  government,  by  a  man 
of  his  frame  of  mind,  furely  had  never  been 
done;  the  means  of  obtaining  his  end,  had 
not  then  been  in  his  power.  But  this  being 
the  cafe,  Daniel  could  ofiiciate  in  the  fame: 
funtlions  with  men,  whofe  ultimate  objefts 
were  fo  wide  from  his. 

It  is  from  hence,  alfo,  that  Chriftians,  with 
good  faith  to  Chrift,  as  the  only  rightful  So- 
vereign, may  fill  places  in  the  Itates  and 
kingdoms  of  the  world,  whiHt  under  the 
antichrillian  reign;  at  leafl  in  moderate 
times;  and  there  ferve  the  generation  of  the. 
righteous  iy  the  za/l  of  God.     It  has,  howe- 


438  Divine  Theory. 

ver,  frequently  taken  place,  that  decrees 
have  come  out  in  fuch  a  ftyle  as  have  requi- 
red from  all  them  who  lear  God,  the  mod 
decided  refiftance.  Such  was  the  order  from 
the  Court  of  Ahab,  requiring  the  people  to 
worfhip  Baal ;  and  that  of  Nebuchadnezzar, 
to  worihip  his  golden  image;  and  ihat  alfo 
of  Darius,  forbidding  all  worihip.  Frequent 
•eflfays  of  this  nature  have  been  made  in 
latter  ages,  as  the  blood  of  the  martyrs  will 
fully  wirnefs  ;  and  it  is  expecied,  that  a  moft 
defperate  attempt  to  force  ail  men  from  their 
Hdelity  to  C\\r\\\,  will  be  made  by  the  la  ft 
great  king  of  Babylon. 

But  in  howfoever  favourable  circumflance* 
the  friends  of  God  and  truth  may  be  placed, 
who  are  called  in  providence  to  a6l  parts  in 
the  affairs  of  the  dates  and  kingdoms  of  the 
world,  whiKt  they  belong  to,  and  are  mem- 
bers of  the  great  city,  the  utmofl  circumfpec- 
tion  will  be  required  to  keep  themfelves  pure. 
And  it  will  behove  all  perfons  fo  called,  by 
prayer  and  falling,  the  more  earnefHy  to 
watch  over  themlelves,  that  by  a  fingle  eye 
to  the  word  of  God,  they  may  be  kept  from 
ike  evil;  knowing  that,  if  in  any  matter  they 
depart  from  the  eternal  truth,  that  Jefus  is 
Clinji,  which  is  ever  to  be  exhibited  by  the 
inftitutions  of  government,  they  will  defile 
themfelves  with  the  accurfed  thing, 

1  he  Chriftian  brother  who,  upon  trial, 
can  refolve  with  Daniel,  to  diet  upon  clean 
pulfe  and  water,  in  preference  to  the  defiled 
portion  of  the  king's  meat,  and  the  wine  of 
i)is  cup;  who  could    pafs  and  repafs,  at  a 


City  of  Kingdoms.  .439 

banquet  of  royal  dainties,  ferved  up  in  di- 
vers velTels  of  gold,  for  an  hundred  and  four- 
fcore  days,  and  not  touch,  not  taff,e,  not  han^ 
die;  and  who  will  bow  himfelf  three  times 
a  day,  and  pray  and  give  thanks  before  hU 
God,  with  his  face  towards  Jerufalem  ;  fuch 
a  man  may  venture  to  be  a  ftatefman.  The 
felfdenial  which  is  requifite  for  our  fafety, 
under  thegofpel,  though  it  be  exercifed  in  a 
different  manner,  is  by  no  means  lefs  than 
that  which  was  required  for  the  prefervatioa 
of  the  holy  people  under  the  law. 


The  Other  parts  of  this  work,  fhould  it  be 
permitted  that  they  be  publiOied,  will  be  of 
the  more  praftical  nature.  I  had  hoped  that 
the  whole  would  have  come  to  the  public 
fome  years  ago;  but  may  I  fay,  fatan  hinder- 
ed it,  and  I  have  fubmitted  to  the  neceffity; 
and,  with  refpetl  to  the  remainder,  I  ilill  ful)- 
tnit,  knowing  that,  in  the  end,  the  oppofiri- 
on  of  earth  and  hell  will  ferve  only  to  effefl 
the  will  of  God. 

Thus,  with  folemn  concern,  through  trials 
and  fulferings,  fevere  and  long,  endured  for 
this  do6lrine  of  the  kingdom  of  God,  I  have 
attempted  to  detefl:  the  bold  counterfeits  of 
godlinefs,  which,  in  this  day  of  grofs  dark« 
nefs  and  abominable  corruption,  are  everv' 
where  travcrfmg  the  earth ;  and  to  blow  an 
alarm  againfl  the  city.  By  the  miniitry  of 
the  apoltle,  it  is  laid,  A6is  xiii.  12.  thai  tn:- 


4.p  Divine  Theory. 

Roman  deputy  was  ajlonipied  at  the  do&rini 
vf  the  Lord.  The  day  is  fafl  approaching; 
when  this  dotl*'ine  of  the  Lord,  this  that  Jefa\ 
Chrifl  is  Lord,  will  ajtonijh  all  the  authorities 
of  the  world. 

Be  wife  now  therefore,  0  ye  kings :  he  in- 
Jlruded ye  judges  of  the  earth.  Serve  the  Lo'f  d 
with  fear,  and  rejoice  with  trembling,  Kifs 
the  Son,  lejl  he  be  angry ^  and  ye  penjli  from 
the  way,  when  his  wrath  is  kindled  but  a  bt» 
tie :  bl(JJed  are  all  the\  that  put  their  trujl  in 
him.  O  ye  nations,  and  kindreds,  and 
tongues,  and  people,  all  that  dwell  on  the 
earth!  Fear  God  and  give  glory  to  him,  for, 
at  his  own  houfe,  the  hour  of  his  judgment  is 
come :  and  worjhip  him  that  'made  heaven  and 
tarth,  and  the fea,  and  the  fountains  of  waters,, 
When  judgment  has  begun  at  the  houfe  of 
God,  is  it  not  time  tor  all  to  bow  to  the  ever^ 
lapng  go/pel? 

Lo  thefe  are  parts  of  his  ways,  but  the  thun^ 
der  of  his  power  who  can  under jland?  1  his 
fecret  of  the  Lord  is  yet  to  be  difclofed.— 
Alas,  for  the  families,  the  tribes,  and  all  the 
kindreds  of  the  earth — -Who  Jliall  live  lohen 
God  doth  this! 

Grace  be  with  all  them  that  love  our  Lord 
Jefus  Chrifl  infincerity.     Amen. 


THE  END   OF   THE   FIRST   VOLUME, 


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NEW-HAMPSHIRE. 
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Hampton  Falls, 
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Hampton. 
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MASSACHUSETTS. 

Salem, 
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Joseph  Baker. 
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John  Bake;-, 

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John  Coats, 
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Simon  Flanders, 
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Deacon  D.  Farrington,(3) 
Asa  Flanders,  Preceptor, 
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James  Fisher, 
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^s^pt.  William  Ives, 
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.    livan,  Esqr. 
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Bevcrlij. 
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Xops field. 
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Bitfield. 
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Mdses  Dole,  junr. 
Wenham. 
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seller,  (6  cop^ 
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l/)szvich. 
Miss  Lois  Kimball. 

Rev.  Samuel  Kendiil,D.  D. 

U^orthingtoru 
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Josialu  Mills, 
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Gen.  Jon.  Woodbridge. 

Chcstn-ficld. 
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sellers, (6  cop,) 
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Sheffield. 
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WiiliamstoicTu 
Rev.  Ebenr.  Fitch,  D.  D. 
President,  Williams' 
College. 
Timothy  P.  Gillet,  A.  M. 
Tutor  Williams'  College. 
Ephrkim  Swift,  A.  M. 

Sullivan. 
Rev.  Abraham  Cummings. 

Winchcndon. 
R€V.  Levi  Pilsberry. 

Nexvton. 
Rev.  Joseph  Grafton. 

RHODE-ISLANDw 

Frovidtnce, 
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CONNECTICUT* 

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Bpers>  ^  How,   Booksel-  j 

\i'r-,  (6  cop.)  ' 


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Plainfeld. 
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•3tajor  John  Douglas, 
William  Dixon,  Esqr. 
Capt  Ebenezer  Eaton, 
Hutchinson  Farlan, 
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Benjamin  Prior. 

Killinghj, 
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Deacon  Jacob  Spalding,  4 
John  W.  Spalding. 
Thomson. 
Rev.  Daniel  Dow, 
Deacon  Joseph  Gay. 

Hampton. 
James  Howard. 

Saijbrook. 
Rev.  Fred.  W.  Hotchkiss, 
Rev.  Thomas  Rich. 

WolcotU 
John  Potter,  Physician, 
Rev.  Israel  B.  Woodward. 

Lyme- 
Rev.  Laihrop  Rockwell. 

Soiithington. 
Rev.  William  Robinson. 

Danbury. 
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VERMONT. 

Bennington. 
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liyr.  EzFa  Baker, 


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Aaron  Hubbell,  Esqr. 
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Jonathan  Hunt, 
William  Hawks,  Esqr. 
Austin  Harmon, 
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Hon.  Moses  Robinson, 
Hon.  Jonathan   Robinson, 

Chief  Justice, 
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Nathan  Robinson,  Esqr. 
Major  Aaron  Robinson, 
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Gen.  Samuel  S afford, 
Andrew  Selden,  Esqr. 
Capt.  Saxton  Squire, 
Benjamin  Smead,  Editor, 
Noadiah  Swift,  Physician. 
Solomon  S afford. 
His  excellency  Isaac  Tich- 

enor,  Esqr. 
Samuel  Thayer,  Esqr. 
Gen  Ebenezcr  Walbri Jge. 

NEW-YORK. 

Nexv-Tork* 
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Capt.  John  Clough, 
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Hector  Craig, 
Alex  Gunn,  Licentiate, 
Ibaac  Harris,  (o) 
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tteorge  Lindsay,  (4) 


Reverend  John  H.Living- 
ston, D.  D. 

Edward  M.  Laughlin, 

Rev.  P.  Milledoler,  D.  D. 

Rev.  J.  M'Knight,  D.  D. 

Edward  Miller,  M.  D. 

Rev.  S.  Miller,  D.  D. 

John  Mills,  Esqr. 

Rev.  J.  M.  Majion,  D.  D. 

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Col.  H.  Rutgers,  (2  cop,) 

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Albany. 

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Bachus  i^  Whiting,  Book- 
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John  Lovett,  Esqr. 

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Schenectady. 

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at  Union  College, 

Charles  Adair,  Merchant, 

David  Boyd,  Esqr. 

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Caleb  Lyon, 

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Jonathan  Price, 

R.  Schermerhorn,  Edit.  -2 

Joseph  Shurtliff,  Esqr. 

A.  R.  Taylor,  Physician, 

Van  Veghten  fc?  Son,  Prin- 
ters, 

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Poughkcepsic* 

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John  Beckwli-h, 

George  Btooth, 

John  Brush, 

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& U  B  S  C  ^  1  MitB-  ii  A M^ s ,' 


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Richard  Harris, 
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John  Lawton,  Preceptor, 
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Joseph  Nelson,  Printer, 
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Paul  Sch'^nk,'  Merchant, 
Gerard  S.  Sloan,  Esqr, 
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Wright,  Good^riow  <^ 
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John  V,  D.  Spiegel. 

Rev.  John  Johnston. 

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^•^  NEW-JERSEY. 

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Lewis  L.  C.  Conger,  A.  B. 
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lAUher  Goble, 
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£  iiz  abeth'  To  xv  n . 
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Aaron  Lane.  Esqr. 
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William  Steele,  Esqr. 
Oliver  Wade, 

Orange, 
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Mendham 
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Stephen  C.  Ustick,  P.  M. 
Joshua  M.  Wallace,  Esqr. 
KLv.C.H.Wharton;D.D. 


SUBSCRIBERS     NAMES. 


Gonnecticut'Farms^ 
Rev.  Stephen  Thompson. 

Hanover. 
Rev.  Aaron  Condit. 

Westfield. 
Philemon  Elmer, 
Rev.  Thomas  Picton. 

Black-River, 
Rev.  Lemuel,  Fordham. 

Trenton, 
Rev.  N.  Harris,  A.  M. 
L.  H.  Stockton,  Esqr.  (2) 
George  Sherman,  Editor. 

Princeton. 
Rev.  Andrew  Hunter,  Pro- 
fessor. 

Bloonifield, 
Rev.  Abel  Jackson. 
Perth' Amhoy, 
Rev.  John  Keys. 

City  of  Jersey*. 
Capt.  Joseph  Lyon. 
Morristorvn* 
Rev.  James  Richards. 

Cr an  bury. 
Rev.  Geo.  S.  Woodhull. 


PENNSYtvANiA* 

Philadelphia* 
Rev.  A.  Alexander, 
George  Booth,  Preceptorj 
Andrew  Brown, 
Wm.  Brown,  N.  Lib. 
Rev.  A.  Green,  D.  D. 
Rev.  James  Gray,  D.  D. 
Rev.  John  Hey,  D.  D. 
John  Harris, 
Daniel  Jackson,  Esqr, 
Daniel  Jackson,  Principal 

of  Union  H.  Acd, 
Rev.  Andrew  Law, 
Rev.  George  C.  Potts. 
Rev.  Wm.  Rogers,  D.  D. 
James  Ross,   Professor  of 

Languages. 
Isaac  Snowden,  Junr. 
Rev.  W  Staughton,  D.  D, 
Rev.  William  White, 
James  Williams, 
Rev.  J.  P.  Wilson,  D.  D. 

GEORGIA. 

Savannah* 
Rev.  Henry  Kollock,  D.  D, 
(6  copies.) 


Q>^. 


■0^^.£^r7    ^^>  ^^/ 


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